Tarikh (al-Tabari) 2523
The Year 110 of the Prophetic Hijrah
ذِكْرُ مَنْ تُوُفِّيَ في سنة عشر ومائة الْأَعْيَانِ: جرير الشاعر جَرِيرٌ الشَّاعِرُ وَهُوَ جَرِيرُ بْنُ الْخَطَفَى وَيُقَالُ: جَرِيرُ بْنُ عَطِيَّةَ بْنِ الْخَطَفَى. وَاسْمُ الْخَطَفَى حُذَيْفَةُ بْنُ بَدْرِ بْنِ سَلَمَةَ بْنِ عَوْفِ بْنِ كُلَيْبِ بْنِ يَرْبُوعِ بْنِ حَنْظَلَةَ بْنِ مَالِكِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمِ بْنِ مُرِّ بْنِ طَابِخَةَ بْنِ إِلْيَاسِ بْنِ مُضَرَ بْنِ نِزَارٍ، أَبُو حَزْرَةَ الشَّاعِرُ الْبَصْرِيُّ، قَدِمَ دِمَشْقَ مِرَارًا، وَامْتَدَحَ يَزِيدَ بْنَ مُعَاوِيَةَ وَالْخُلَفَاءَ مِنْ بَعْدِهِ، وَوَفَدَ عَلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ وَكَانَ فِي عَصْرِهِ مِنَ الشُّعَرَاءِ الَّذِينَ يُقَارَنُونَ الْفَرَزْدَقُ، وَالْأَخْطَلُ، وَكَانَ جَرِيرٌ أَشْعَرَهُمْ وَأَخْيَرَهُمْ. قَالَ غَيْرُ وَاحِدٍ: هُوَ أَشْعَرُ الثَّلَاثَةِ. قَالَ ابْنُ دُرَيْدٍ، بسنده، عَنْ عُثْمَانَ الْبَتِّيِّ، قَالَ: رَأَيْتُ جَرِيرًا وَمَا تُضَمُّ شَفَتَاهُ مِنَ التَّسْبِيحِ، فَقُلْتُ: وَمَا يَنْفَعُكَ هَذَا وَأَنْتَ تَقْذِفُ الْمُحْصَنَةَ ؟ ! فَقَالَ: سُبْحَانَ اللَّهِ، وَالْحَمْدُ لِلَّهِ، وَلَا إِلَهَ إِلَّا اللَّهُ، وَاللَّهُ أَكْبَرُ، وَلِلَّهِ الْحَمْدُ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ [ هُودٍ: 114 ]، وَعْدٌ مِنَ اللَّهِ حَقٌّ. وَقَالَ هِشَامُ بْنُ مُحَمَّدٍ الْكَلْبِيُّ عَنْ أَبِيهِ قَالَ: دَخْلُ رَجُلٌ مِنْ بَنِي عُذْرَةَ عَلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ يَمْتَدِحُهُ بِقَصِيدَةٍ، وَعِنْدَهُ الشُّعَرَاءُ الثَّلَاثَةُ جَرِيرٌ، وَالْفَرَزْدَقُ، وَالْأَخْطَلُ فَلَمْ يَعْرِفْهُمُ الْأَعْرَابِيُّ، فَقَالَ عَبْدُ الْمَلِكِ لِلْأَعْرَابِيِّ: هَلْ تَعْرِفُ أَهَجَى بَيْتٍ فِي الْإِسْلَامِ ؟ قَالَ: نَعَمْ، قَوْلُ جَرِيرٍ: فَغُضَّ الطَّرْفَ إِنَّكَ مِنْ نُمَيْرٍ فَلَا كَعْبًا بَلَغْتَ وَلَا كِلَابًا فَقَالَ: أَحْسَنْتَ، فَهَلْ تَعْرِفُ أَمْدَحَ بَيْتٍ قِيلَ فِي الْإِسْلَامِ ؟ قَالَ: نَعَمْ، قَوْلُ جَرِيرٍ: أَلَسْتُمْ خَيْرَ مَنْ رَكِبَ الْمَطَايَا وَأَنْدَى الْعَالَمِينَ بُطُونَ رَاحٍ فَقَالَ: أَصَبْتَ وَأَحْسَنْتَ، فَهَلْ تَعْرِفُ أَرَقَّ بَيْتٍ قِيلَ فِي الْإِسْلَامِ ؟ قَالَ: نَعَمْ، قَوْلُ جَرِيرٍ: إِنَّ الْعُيُونَ الَّتِي فِي طَرْفِهَا مَرَضٌ قَتَلْنَنَا ثُمَّ لَمْ يُحْيِينَ قَتْلَانَا يَصْرَعْنَ ذَا اللُّبِّ حَتَّى لَا حَرَاكَ بِهِ وَهُنَّ أَضْعَفُ خَلْقِ اللَّهِ أَرْكَانًا فَقَالَ: أَحْسَنْتَ، فَهَلْ تَعْرِفُ جَرِيرًا ؟ قَالَ: لَا وَاللَّهِ وَإِنِّي إِلَى رُؤْيَتِهِ لَمُشْتَاقٌ. قَالَ: فَهَذَا جَرِيرٌ وَهَذَا الْأَخْطَلُ وَهَذَا الْفَرَزْدَقُ. فَأَنْشَأَ الْأَعْرَابِيُّ يَقُولُ: فَحَيَّا الْإِلَهُ أَبَا حَرْزَةٍ وَأَرْغَمَ أَنْفَكَ يَا أَخْطَلُ وَجَدُّ الْفَرَزْدَقِ أَتْعِسْ بِهِ وَدَقَّ خَيَاشِيمَهُ الْجَنْدَلُ فَأَنْشَأَ الْفَرَزْدَقُ يَقُولُ: يَا أَرْغَمَ اللَّهُ أَنْفًا أَنْتَ حَامِلُهُ يَا ذَا الْخَنَا وَمَقَالِ الزُّورِ وَالْخَطَلِ مَا أَنْتَ بِالْحَكَمِ التُّرْضَى حُكُومَتُهُ وَلَا الْأَصِيلِ وَلَا ذِي الرَّأْيِ وَالْجَدَلِ ثُمَّ أَنْشَأَ الْأَخْطَلُ يَقُولُ: يَا شَرَّ مَنْ حَمَلَتْ سَاقٌ عَلَى قَدَمٍ مَا مِثْلُ قَوْلِكَ فِي الْأَقْوَامِ يُحْتَمَلُ إِنَّ الْحُكُومَةَ لَيْسَتْ فِي أَبِيكَ وَلَا فِي مَعْشَرٍ أَنْتَ مِنْهُمْ إِنَّهُمْ سَفَلُ فَقَامَ جَرِيرٌ مُغْضَبًا وَهُوَ يَقُولُ: شَتَمْتُمَا قَائِلًا بِالْحَقِّ مُهْتَدِيًا عِنْدَ الْخَلِيفَةِ وَالْأَقْوَالُ تَنْتَضِلُ أَتَشْتُمَانِ سَفَاهًا خَيْرَكُمْ حَسَبًا فَفِيكُمَا وَإِلَهِي الزُّورُ وَالْخَطَلُ شَتَمْتُمَاهُ عَلَى رَفْعِي وَوَضْعِكُمَا لَا زِلْتُمَا فِي سَفَالٍ أَيُّهَا السَّفَلُ ثُمَّ وَثَبَ جَرِيرٌ فَقَبَّلَ رَأْسَ الْأَعْرَابِيِّ، وَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، جَائِزَتِي لَهُ. وَكَانَتْ خَمْسَةَ عَشَرَ أَلْفًا، فَقَالَ عَبْدُ الْمَلِكِ: وَلَهُ مِثْلُهَا مِنْ مَالِي. فَقَبَضَ الْأَعْرَابِيُّ ذَلِكَ كُلَّهُ، وَخَرَجَ. دخول جرير على عبد الملك بن مروان مع وفد العراق وَحَكَى يَعْقُوبُ بْنُ السِّكِّيتِ أَنَّ جَرِيرًا دَخَلَ عَلَى عَبْدِ الْمَلِكِ مَعَ وَفْدِ أَهْلِ الْعِرَاقِ مِنْ جِهَةِ الْحَجَّاجِ فَأَنْشَدَهُ مَدِيحَهُ الَّذِي يَقُولُ فِيهِ: أَلَسْتُمْ خَيْرَ مَنْ رَكِبَ الْمَطَايَا وَأَنْدَى الْعَالَمِينَ بُطُونَ رَاحِ فَأَطْلَقَ لَهُ مِائَةَ نَاقَةٍ وَثَمَانِيَةً مِنَ الرُّعَاةِ ; أَرْبَعَةً مِنَ النُّوبَةِ، وَأَرْبَعَةً مِنَ السَّبْيِ الَّذِينَ قَدِمَ بِهِمْ مِنَ الصُّغْدِ. قَالَ جَرِيرٌ وَبَيْنَ يَدَيْ عَبْدِ الْمَلِكِ جَامَاتٌ مِنْ فِضَّةٍ قَدْ أُهْدِيَتْ لَهُ، وَهُوَ لَا يَعْبَأُ بِهَا شَيْئًا، فَهُوَ يَقْرَعُهَا بِقَضِيبٍ فِي يَدِهِ فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ الْمَحْلَبَ، فَأَلْقَى إِلَيَّ وَاحِدَةً مِنْ تِلْكَ الْجَامَاتِ، وَلَمَّا رَجَعَ إِلَى الْحَجَّاجِ أَعْجَبَهُ إِكْرَامُ أَمِيرِ الْمُؤْمِنِينَ لَهُ، فَأَطْلَقَ لَهُ خَمْسِينَ نَاقَةً تَحْمِلُ طَعَامًا لِأَهْلِهِ. وَحَكَى نِفْطَوَيْهِ أَنَّ جَرِيرًا دَخَلَ يَوْمًا عَلَى بِشْرِ بْنِ مَرْوَانَ وَعِنْدَهُ الْأَخْطَلُ فَقَالَ بِشْرٌ لِجَرِيرٍ: أَتَعْرِفُ هَذَا ؟ قَالَ: لَا، وَمَنْ هَذَا أَيُّهَا الْأَمِيرُ ؟ فَقَالَ: هَذَا الْأَخْطَلُ. فَقَالَ الْأَخْطَلُ: أَنَا الَّذِي شَتَمْتُ عِرْضَكَ، وَأَسْهَرْتُ لَيْلَكَ، وَآذَيْتُ قَوْمَكَ. فَقَالَ جَرِيرٌ: أَمَّا قَوْلُكَ: شَتَمْتُ عِرْضَكَ. فَمَا ضَرَّ الْبَحْرَ أَنْ يَشْتُمَهُ مَنْ غَرِقَ فِيهِ، وَأَمَّا قَوْلُكَ: وَأَسْهَرْتُ لَيْلَكَ. فَلَوْ تَرَكْتَنِي أَنَامُ لَكَانَ خَيْرًا لَكَ، وَأَمَّا قَوْلُكَ: وَآذَيْتُ قَوْمَكَ. فَكَيْفَ تُؤْذِي قَوْمًا أَنْتَ تُؤَدِّي الْجِزْيَةَ إِلَيْهِمْ ؟ ! وَكَانَ الْأَخْطَلُ مِنْ نَصَارَى الْعَرَبِ الْمُتَنَصِّرَةِ، قَبَّحَهُ اللَّهُ وَأَبْعَدَ مَثْوَاهُ. بين جرير والحجاج بن يوسف الثقفي قَالَ بَعْضُهُمْ فِيمَا حَكَاهُ الْمُعَافَى بْنُ زَكَرِيَّا الْجَرِيرِيُّ: قَالَتْ جَارِيَةٌ لِلْحَجَّاجِ بْنِ يُوسُفَ فِي جَرِيرٍ: إِنَّكَ تُدْخِلُ هَذَا عَلَيْنَا. فَقَالَ: إِنَّهُ مَا عَلِمْتُ [ إِلَّا ] عَفِيفًا. فَقَالَتْ: أَمَا إِنَّكَ لَوْ أَخَلَيْتِنِي وَإِيَّاهُ سَتَرَى مَا يَصْنَعُ. فَأَمَرَ بِإِخْلَائِهَا مَعَ جَرِيرٍ فِي مَكَانٍ يَرَاهُمَا وَلَا يَشْعُرُ جَرِيرٌ بِشَيْءٍ، مِنْ ذَلِكَ فَقَالَتْ لَهُ: يَا جَرِيرُ فَأَطْرَقَ رَأْسَهُ وَقَالَ: هَا أَنَا ذَا. فَقَالَتْ: أَنْشِدْنِي مِنْ قَوْلِكَ كَذَا وَكَذَا. لِشِعْرٍ فِيهِ رِقَّةٌ وَتَحْنُّنٌ. فَقَالَ: لَسْتُ أَحْفَظُهُ، وَلَكِنْ أَحْفَظُ كَذَا وَكَذَا. وَيُعْرِضُ عَنْ ذَاكَ، وَيُنْشِدُهَا شِعْرًا فِي مَدْحِ الْحَجَّاجِ فَقَالَتْ: لَسْتُ أَسْأَلُكَ عَنْ هَذَا، إِنَّمَا أُرِيدُ كَذَا وَكَذَا. فَيُعْرِضُ عَنْ ذَلِكَ، وَيَنْشُدُهَا فِي مَدْحِ الْحَجَّاجِ حَتَّى انْقَضَى الْمَجْلِسُ، فَقَالَ الْحَجَّاجُ: لِلَّهِ دَرُّكَ، أَبَيْتَ إِلَّا كَرَمًا وَتَكَرُّمًا. وَقَالَ عِكْرِمَةُ: أَنْشَدْتُ أَعْرَابِيًّا بَيْتًا لِجَرِيرٍ الْخَطَفَى: أَبُدِّلَ اللَّيْلُ لَا تَجْرِي كَوَاكِبُهُ أَوْ طَالَ حَتَّى حَسِبْتُ النَّجْمَ حَيْرَانَا فَقَالَ الْأَعْرَابِيُّ: إِنَّ هَذَا حَسَنٌ فِي مَعْنَاهُ، وَأَعُوذُ بِاللَّهِ مِنْ مِثْلِهِ، وَلَكِنِّي أَنْشُدُكَ فِي ضِدِّهِ مِنْ قَوْلِي: وَلَيْلٍ لَمْ يُقَصِّرْهُ رُقَادٌ وَقَصَّرَهُ لَنَا وَصْلُ الْحَبِيبِ نَعِيمُ الْحُبِّ أَوْرَقَ فِيهِ حَتَّى تَنَاوَلْنَا جَنَاهُ مِنْ قِرِيبِ بِمَجْلِسِ لَذَّةٍ لَمْ نَقْفِ فِيهِ عَلَى شَكْوَى وَلَا عَيْبِ الذُّنُوبِ فَحُلْنَا أَنْ نُقَطِّعَهُ بِلَفْظٍ فَتَرْجَمَتِ الْعُيونُ عَنِ الْقُلُوبِ فَقُلْتُ لَهُ: زِدْنِي. قَالَ: أَمَّا مِنْ هَذَا فَحَسْبُكَ، وَلَكِنْ أُنْشِدُكَ غَيْرَهُ. فَأَنْشَدَنِي: وَكُنْتُ إِذَا عَقَدْتُ حِبَالَ قَوْمٍ صَحِبْتُهُمْ وَشِيمَتِيَ الْوَفَاءُ فَأُحْسِنُ حِينَ يُحْسِنُ مُحْسِنُوهُمْ وَأَجْتَنِبُ الْإِسَاءَةَ إِنْ أَسَاءُوا أَشَاءُ سِوَى مَشِيئَتِهِمْ فَآتِي مَشِيئَتَهُمْ وَأَتْرُكُ مَا أَشَاءُ جرير أشعر من الفرزدق قَالَ ابْنُ خَلِّكَانَ: كَانَ جَرِيرٌ أَشْعَرَ مِنَ الْفَرَزْدَقِ عِنْدَ الْجُمْهُورِ، وَأَفْخَرُ بَيْتٍ قَالَهُ جَرِيرٌ: إِذَا غَضِبَتْ عَلَيْكَ بَنُو تَمِيمٍ حَسِبْتَ النَّاسَ كُلَّهُمُ غِضَابَا قَالَ: وَقَدْ سَأَلَهُ رَجُلٌ: مَنْ أَشْعَرُ النَّاسِ ؟ فَأَخَذَ بِيَدِهِ وَأَدْخَلَهُ عَلَى أَبِيهِ، وَإِذَا هُوَ يَرْتَضِعُ مِنْ ثَدْيِ عَنْزٍ، فَاسْتَدْعَاهُ فَنَهَضَ وَاللَّبَنُ يَسِيلُ عَلَى لِحْيَتِهِ، فَقَالَ جَرِيرٌ لِلَّذِي سَأَلَهُ: أَتُبْصِرُ هَذَا ؟ قَالَ: نَعَمْ. قَالَ: أَتَعْرِفُهُ ؟ قَالَ: لَا. قَالَ: هَذَا أَبِي، وَإِنَّمَا يَشْرَبُ مِنْ ضَرْعِ الْعَنْزِ ; لِئَلَّا يَحْلِبَهَا فَيَسْمَعَ جِيرَانُهُ حِسَّ الْحَلْبِ فَيَطْلُبُوا مِنْهُ لَبَنًا، فَأَشْعُرُ النَّاسِ مَنْ فَاخَرَ بِهَذَا ثَمَانِينَ شَاعِرًا فَغَلَبَهُمْ. وَقَدْ كَانَ بَيْنَ جَرِيرٍ، وَالْفَرَزْدَقِ مُقَاوَلَاتٌ وَمُهَاجَاةٌ كَثِيرَةٌ جِدًّا يَطُولُ ذِكْرُهَا، وَقَدْ مَاتَ فِي سَنَةِ عَشْرٍ وَمِائَةٍ. قَالَهُ خَلِيفَةُ بْنُ خَيَّاطٍ وَغَيْرُ وَاحِدٍ، قَالَ خَلِيفَةُ: مَاتَ الْفَرَزْدَقُ، وَجَرِيرٌ بَعْدَهُ بِأَشْهُرٍ. وَقَالَ الصُّولِيُّ: مَاتَا فِي سَنَةِ إِحْدَى عَشْرَةَ وَمِائَةٍ، وَمَاتَ الْفَرَزْدَقُ قَبْلَ جَرِيرٍ بِأَرْبَعِينَ يَوْمًا. وَقَالَ الْكُدَيْمِيُّ عَنِ الْأَصْمَعِيِّ عَنْ أَبِيهِ قَالَ: رَأَى رَجُلٌ جَرِيرًا فِي الْمَنَامِ بَعْدَ مَوْتِهِ، فَقَالَ لَهُ: مَا فَعَلَ اللَّهُ بِكَ ؟ فَقَالَ: غَفَرَ لِي. فَقِيلَ: بِمَاذَا ؟ قَالَ: بِتَكْبِيرَةٍ كَبَّرْتُهَا بِالْبَادِيَةِ. قِيلَ لَهُ: فَمَا فَعَلَ الْفَرَزْدَقُ ؟ قَالَ: أَيْهَاتِ، أَهْلَكَهُ قَذْفُ الْمُحْصَنَاتِ. قَالَ الْأَصْمَعِيُّ: لَمْ يَدَعْهُ فِي الْحَيَاةِ وَلَا فِي الْمَمَاتِ. الْفَرَزْدَقُ وَأَمَّا الْفَرَزْدَقُ : فَاسْمُهُ هَمَّامُ بْنُ غَالِبِ بْنِ صَعْصَعَةَ بْنِ نَاجِيَةَ بْنِ عِقَالِ بْنِ مُحَمَّدِ بْنِ سُفْيَانَ بْنِ مُجَاشِعِ بْنِ دَارِمِ بْنِ مَالِكِ بْنِ حَنْظَلَةَ بْنِ مَالِكِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمِ بْنِ مُرِّ بْنِ أُدِّ بْنِ طَابِخَةَ، أَبُو فِرَاسِ بْنُ أَبِي خَطَلٍ التَّمِيمِيُّ الْبَصْرِيُّ الشَّاعِرُ الْمَعْرُوفُ بِالْفَرَزْدَقِ، وَجَدُّهُ صَعْصَعَةُ بْنُ نَاجِيَةَ صَحَابِيٌّ، وَفَدَ إِلَى رَسُولِ اللَّهِ ﷺ، وَكَانَ يُحْيِي الْمَوْءُودَةَ فِي الْجَاهِلِيَّةِ. وَسَمِعَ الْحُسَيْنَ بْنَ عَلِيٍّ وَرَآهُ وَهُوَ ذَاهِبٌ إِلَى الْعِرَاقِ وَأَبَا هُرَيْرَةَ، وَأَبَا سَعِيدٍ الْخُدْرِيَّ، وَعَرْفَجَةَ بْنَ أَسْعَدَ، وَزُرَارَةَ بْنَ كَرْبٍ، وَالطِّرَمَّاحَ بْنَ عَدِيٍّ الشَّاعِرَ. وَرَوَى عَنْهُ خَالِدٌ الْحَذَّاءُ، وَمَرْوَانُ الْأَصْفَرُ، وَحَجَّاجُ بْنُ حَجَّاجٍ الْأَحْوَلُ وَجَمَاعَةٌ، وَقَدْ وَفَدَ عَلَى مُعَاوِيَةَ يَطْلُبُ مِيرَاثَ عَمِّهِ الْحُتَاتِ، وَعَلَى الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ وَعَلَى أَخِيهِ هِشَامٍ وَلَمْ يَصِحَّ ذَلِكَ. وَقَالَ أَشْعَثُ بْنُ عَبْدِ الْمَلِكِ عَنِ الْفَرَزْدَقِ قَالَ: نَظَرَ أَبُو هُرَيْرَةَ إِلَى قَدَمِي فَقَالَ: يَا فَرَزْدَقُ إِنِّي أَرَى قَدَمَيْكَ صَغِيرَتَيْنِ، فَاطْلُبْ لَهُمَا مَوْضِعًا فِي الْجَنَّةِ. فَقُلْتُ: إِنَّ ذُنُوبِي كَثِيرَةٌ. فَقَالَ: لَا تَأْيَسْ ; فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " إِنَّ بِالْمَغْرِبِ بَابًا مَفْتُوحًا لِلتَّوْبَةِ، لَا يُغْلَقُ حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا ". وَرَوَى أَعْيَنُ بْنُ لَبَطَةَ بْنِ الْفَرَزْدَقِ، عَنْ أَبِيهِ، عَنْ جَدِّهِ الْفَرَزْدَقِ، قَالَ: دَخَلْتُ مَعَ أَبِي عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ،. فَقَالَ لَهُ: مَنْ أَنْتَ؟ فَقَالَ: غَالِبُ بْنُ صَعْصَعَةَ الْمُجَاشِعِيُّ، قَالَ: ذُو الْإِبِلِ الْكَثِيرَةِ؟ قَالَ: نَعَمْ، قَالَ: مَا فَعَلَتْ إِبِلُكَ؟ قَالَ: نَكَبَتْهَا النَّوَائِبُ، وَدَعَدَتْهَا الْحُقُوقُ، قَالَ: ذَاكَ خَيْرٌ مِنْ سَبْلِهَا، مَنْ هَذَا الْفَتَى مَعَكَ؟ قَالَ: هَذَا ابْنِي وَهُوَ شَاعِرٌ، قَالَ: عَلِّمْهُ الْقُرْآنَ خَيْرٌ لَهُ مِنَ الشِّعْرِ. قَالَ لَبَطَةُ: فَمَا زَالَ فِي نَفْسِ أَبِي حَتَّى شَدَّ نَفْسَهُ فَحَفِظَ الْقُرْآنَ. وعن مُعَاوِيَةُ بْنُ عَبْدِ الْكَرِيمِ، عَنْ أَبِيهِ، قَالَ: دَخَلْتُ عَلَى الْفَرَزْدَقِ فَتَحَرَّكَ فَإِذَا فِي رِجْلَيْهِ قَيْدٌ، قُلْتُ: مَا هَذَا يَا أَبَا فِرَاسٍ؟ قَالَ: حَلَفْتُ أَلَّا أُخْرِجَهُ مِنْ رِجْلِي حَتَّى أَحْفَظَ الْقُرْآنَ. وعن عَبْدُ اللَّهِ بْنُ سَوَّارٍ، قَالَ: أَوْلَادُ الْفَرَزْدَقِ لَبَطَةُ وَسَبَطَةُ وَحَبَطَةُ وَالْحَنْطَبَا قَالَ أَبُو عَلِيٍّ الْحِرْمَازِيُّ: كَانَتِ النَّوَّارُ وَهِيَ بِنْتُ أَعْيَنَ بْنِ ضُبَيْعَةَ الْمُجَاشِعِيِّ، وَكَانَ قَدْ وَجَّهَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ إِلَى الْبَصْرَةِ أَيَّامَ الْحَكَمَيْنِ، فَقَتَلَهُ الْخَوَارِجُ غِيلَةً، فَخَطَبَ ابْنَتَهُ النَّوَّارَ رَجُلٌ مِنْ قُرَيْشٍ، فَبَعَثَتْ إِلَى الْفَرَزْدَقِ، وَكَانَتْ بِنْتَ عَمِّهِ، فَقَالَتْ: أَنْتَ ابْنُ عَمِّي وَأَوْلَى النَّاسِ بِي وَبِتَزْوِيجِي، فَزَوِّجْنِي مِنْ هَذَا الرَّجُلِ، قَالَ: لَا أَفْعَلُ أَوَ تَشْهَدِي أَنَّكِ قَدْ رَضِيتِ بِمَنْ زَوَّجْتُكِ، فَفَعَلَتْ. فَلَمَّا اجْتَمَعَ النَّاسُ حَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: قَدْ عَلِمْتُمْ أَنَّ النَّوَّارَ قَدْ وَلَّتْنِي أَمْرَهَا، وَأُشْهِدُكُمْ أَنِّي قَدْ زَوَّجْتُهَا مِنْ نَفْسِي عَلَى مِائَةِ نَاقَةٍ حَمْرَاءَ سُودِ الْحَدَقِ، فَنَفَرَتْ مِنْ ذَلِكَ وَاسْتَعْدَتْ عَلَيْهِ ابْنَ الزُّبَيْرِ فَقَالَ لَهُ: وَفِّهَا صَدَاقَهَا، فَفَعَلَ وَدَفَعَهَا إِلَيْهِ، فَجَاءَ بِهَا إِلَى الْبَصْرَةِ وَقَدْ أَحْبَلَهَا، وَمَكَثَتْ عِنْدَهُ زَمَانًا تَرْضَى عَنْهُ أَحْيَانًا وَتُخَاصِمُهُ أَحْيَانًا، ثُمَّ لَمْ تَزَلْ بِهِ حَتَّى طَلَّقَهَا وَشَرَطَ أَلَّا تَبْرَحَ مَنْزِلَهُ وَلَا تَتَزَوَّجَ بَعْدَهُ، وَأَشْهَدَ عَلَى طَلَاقِهَا الْحَسَنَ، ثُمَّ قَالَ: يَا أَبَا سَعِيدٍ قَدْ نَدِمْتُ، فَقَالَ: إِنِّي وَاللَّهِ لَأَظُنُّ أَنَّ دَمَكَ يَتَرَقْرَقُ، وَاللَّهِ لَئِنْ رَجَعْتَ لَنَرْجُمَنَّكَ بِأَحْجَارِكَ، فَمَضَى وَهُوَ يَقُولُ: نَدِمْتُ نَدَامَةَ الْكُسَعِيِّ لَمَّا غَدَتْ مِنِّي مُطَلَّقَةً نَوَارُ فَلَوْ أَنِّي مَلَكْتُ يَدِي وَقَلْبِي لَكَانَ عَلَيَّ لِلْقَدَرِ الْخِيَارُ وَكَانَتْ جَنَّتِي فَخَرَجْتُ مِنْهَا كَآدَمَ حِينَ أَخْرَجَهُ الضِّرَارُ وَكُنْتُ كَفَاقِئِ عَيْنَيْهِ عَمْدًا فَأَصْبَحَ مَا يُضِيءُ لَهُ النَّهَارُ وَحَكَى الْفَرَزْدَقُ قَالَ: رَأَيْتُ أَثَرَ دَوَابٍّ قَدْ خَرَجَتْ نَاحِيَةَ الْبَرِّيَّةِ، فَظَنَنْتُ أَنَّ قَوْمًا خَرَجُوا لِنُزْهَةٍ فَتَبِعْتُهُمْ، فَإِذَا نِسْوَةٌ مُسْتَنْقَعَاتٌ فِي غَدِيرٍ، فَقُلْتُ: لَمْ أَرَ كَالْيَوْمِ، وَلَا يَوْمَ دَارَةِ جُلْجُلٍ، فَانْصَرَفْتُ مُسْتَحْيِيًا مِنْهُنَّ، فَنَادَيْنَنِي: بِاللَّهِ يَا صَاحِبَ الْبَغْلَةِ ارْجِعْ نَسْأَلُكَ عَنْ شَيْءٍ، فَانْصَرَفْتُ إِلَيْهِنَّ وَهُنَّ فِي الْمَاءِ إِلَى حُلُوقِهِنَّ، فَقُلْنَ: بِاللَّهِ حَدَّثْنَا بِحَدِيثِ دَارَةِ جُلْجُلٍ، فَقُلْتُ: إِنَّ امْرَأَ الْقَيْسِ كَانَ يَهْوَى بِنْتَ عَمٍّ لَهُ يُقَالُ لَهَا: عُنَيْزَةُ، فَطَلَبَهَا زَمَانًا فَلَمْ يَصِلْ إِلَيْهَا حَتَّى كَانَ يَوْمُ الْغَدِيرِ وَهُوَ يَوْمُ دَارَةِ جُلْجُلٍ، وَذَلِكَ أَنَّ الْحَيَّ احْتَمَلُوا، فَتَقَدَّمَ الرِّجَالُ، وَتَخَلَّفَ النِّسَاءُ وَالْخَدَمُ وَالثَّقَلُ، فَلَمَّا رَأَى ذَلِكَ امْرُؤُ الْقَيْسِ تَخَلَّفَ بَعْدَ مَا سَارَ الرِّجَالُ غَلْوَةً، فَكَمَنَ فِي غَابَةٍ مِنَ الْأَرْضِ حَتَّى مَرَّ بِهِ النِّسَاءُ، فَإِذَا فَتَيَاتٌ وَفِيهِنَّ عُنَيْزَةُ، فَلَمَّا وَرَدْنَ الْغَدِيرَ قُلْنَ: لَوْ نَزَلْنَا، فَذَهَبَ بَعْضُ كُلَالِنَا فَنَزَلْنَ إِلَيْهِ، وَنَحَّيْنَ الْعَبِيدَ عَنْهُنَّ، ثُمَّ تَجَرَّدْنَ وَاغْتَمَسْنَ فِي الْغَدِيرِ كَهَيْئَتِكُنَّ السَّاعَةَ، فَأَتَاهُنَّ امْرُؤُ الْقَيْسِ مُحْتَالًا كَنَحْوِ مَا أَتَيْتُكُنَّ وَهُنَّ غَوَافِلٌ، فَأَخَذَ ثِيَابَهُنَّ فَجَمَعَهَا وَرَمَى الْفَرَزْذَقُ نَفْسَهُ عَنْ بَغْلَتِهِ، فَأَخَذَ بَعْضَ أَثْوَابِهِنَّ فَجَمَعَهَا - وَقَالَ لَهُنَّ كَمَا أَقُولُ لَكُنَّ: وَاللَّهِ لَا أُعْطِي جَارِيَةً مِنْكُنَّ ثَوْبَهَا وَلَوْ أَقَامَتْ فِي الْغَدِيرِ يَوْمَهَا حَتَّى تَخْرُجَ إِلَيَّ مُجَرَّدَةً. فَقَالَ الْفَرَزْدَقُ: فَقَالَتْ إِحْدَاهُنَّ: هَذَا امْرُؤُ الْقَيْسِ، كَانَ عَاشِقًا لِابْنَةِ عَمِّهِ، أَفَعَاشِقٌ أَنْتَ لِبَعْضِنَا؟ فَقُلْتُ: لَا وَاللَّهِ وَلَكِنِّي اشْتَهَيْتُكُنَّ، قَالَ: فَتَأَبَّيْنَ أَمْرِي حَتَّى تَعَالَى النَّهَارُ وَخَشِينَ أَنْ يَقْصُرْنَ دُونَ الْمَنْزِلِ، فَخَرَجَتْ إِحْدَاهُنَّ، فَدَفَعَ إِلَيْهَا ثَوْبَهَا وَوَضَعَهُ نَاحِيَةً، فَأَخَذَتْهُ وَلَبِسَتْهُ، وَتَتَابَعْنَ عَلَى ذَلِكَ حَتَّى بَقِيَتْ عُنَيْزَةُ وَحْدَهَا، فَنَاشَدَتْهُ اللَّهَ أَنْ يَطْرَحَ لَهَا ثَوْبَهَا، فَقَالَ: دَعِينَا مِنْكِ، فَأَنَا حَرَامٌ إِنْ أَخَذْتِ ثَوْبَكِ إِلَّا بِيَدِكِ. قَالَ: فَخَرَجَتْ فَنَظَرَ إِلَيْهَا مُقْبِلَةً وَمُدْبِرَةً، فَأَخَذَتْ ثَوْبَهَا، وَأَقْبَلْنَ عَلَيْهِ يَعْذِلْنَهُ وَيَلُمْنَهُ وَيَقُلْنَ: عَرَّيْتَنَا وَحَبَسْتَنَا وَجَوَّعْتَنَا، قَالَ: فَإِنْ نَحَرْتُ لَكُنَّ نَاقَتِي، أَتَأْكُلْنَ مِنْهَا؟ قُلْنَ: نَعَمْ، فَاخْتَرَطَ سَيْفَهُ فَعَقَرَهَا وَنَحَرَهَا وَكَشَطَهَا وَصَاحَ بِخَدَمِهِنَّ، فَجَمَعُوا لَهُ حَطَبًا، فَأَجَّجَ نَارًا عَظِيمَةً، وَجَعَلَ يَقْطَعُ لَهُنَّ مِنْ سَنَامِهَا وَأَطَائِبِهَا وَكَبِدِهَا، فَيُلْقِيهِ عَلَى الْجَمْرِ فَيَأْكُلُ وَيَأْكُلْنَ مَعَهُ، فَلَمَّا أَرَادَ الرَّحِيلَ قَالَتْ إِحْدَاهُنَّ: أَنَا أَحْمِلُ طُنْفُسَتَهُ، وَقَالَتِ الْأُخْرَى: أَنَا أَحْمِلُ رَحْلَهُ، وَقَالَتِ الْأُخْرَى: أَنَا حَشِيَّتَهُ وَأَنْسَاعَهُ، فَتَقَاسَمْنَ رَحْلَهُ بَيْنَهُنَّ، وَبَقِيَتْ عُنَيْزَةُ، فَقَالَ لَهَا [امْرُؤُ الْقَيْسِ]: يَا ابْنَةَ الْكِرَامِ، لَا بُدَّ أَنْ تَحْمِلِينِي مَعَكِ فَإِنِّي لَا أُطِيقُ الْمَشْيَ وَلَيْسَ مِنْ عَادَتِي، فَحَمَلَتْهُ عَلَى غَارِبِ بِعِيرِهَا، فَكَانَ يُدْخِلُ رَأْسَهُ فِي خِدْرِهَا فَيُقَبِّلُهَا، فَإِذَا امْتَنَعَتْ مَالَ حَدَجُهَا، فَتَقُولُ: يَا امْرَأَ الْقَيْسِ عَقَرْتَ بَعِيرِي فَانْزِلْ، فَذَلِكَ قَوْلُهُ: تَقُولُ وَقَدْ مَالَ الْغَبِيطُ بِنَا مَعًا عَقَرْتَ بِعِيرِي يَا امْرَأَ الْقَيْسِ فَانْزِلِ فَلَمَّا فَرَغَ الْفَرَزْدَقُ مِنْ حَدِيثِهِ قَالَتْ إِحْدَاهُنَّ: اصْرِفْ وَجْهَكَ عَنَّا سَاعَةً، وَهَمَسَتْ إِلَى صُوَيْحِبَاتِهَا بِشَيْءٍ لَمْ أَفْهَمْهُ، فَانْغَطَطْنَ فِي الْمَاءِ وَخَرَجْنَ وَمَعَ كُلِّ وَاحِدَةٍ مِنْهُنَّ مِلْءَ كَفِّهَا طِينًا، قَالَ: فَجَعَلْنَ يَتَعَادَيْنَ نَحْوِي وَيَضْرِبْنَ بِذَلِكَ الطِّينِ وَالْحَمْأَةِ وَجْهِي وَثِيَابِي وَمَلَأْنَ عَيْنِي، فَوَقَعْتُ عَلَى وَجْهِي مَشْغُولًا بِعَيْنِي وَمَا فِيهَا، فَأَخَذْنَ ثِيَابَهُنَّ وَرَكِبْنَ، وَرَكِبَتْ تِلْكَ الْمَاجِنَةُ بَغْلَتِي وَتَرَكَتْنِي مُلْقًى بِأَقْبَحِ حَالٍ، فَغَسَلْتُ وَجْهِي وَثِيَابِي وَانْصَرَفْتُ عِنْدَ مَجِيءِ الظَّلَامِ إِلَى مَنْزِلِي مَاشِيًا وَقَدْ وَجَّهْنَ بَغْلَتِي إِلَى بَيْتِي وَقُلْنَ لِلرَّسُولِ: قُلْ لَهُ تَقُولُ لَكَ أَخَوَاتُكَ: طَلَبْتَ مِنَّا مَا لَمْ يُمْكِنَّا، وَقَدْ وَجَّهْنَا إِلَيْكَ بِزَوْجَتِكَ فَافْعَلْ بِهَا سَائِرَ لَيْلَتِكَ، وَهَذَا كَسْرُ دِرْهَمٍ يَكُونُ لِحَمَّامِكَ إِذَا أَصْبَحْتَ. فَكَانَ يَقُولُ: مَا مُنِيتُ بِمِثْلِهِنَّ. وَقَالَ أَبُو عَمْرِو بْنُ الْعَلَاءِ: مَا رَأَيْتُ بَدَوِيًّا أَقَامَ بِالْحَضَرِ إِلَّا فَسَدَ لِسَانُهُ إِلَّا رُؤْبَةَ بْنَ الْعَجَّاجِ، وَالْفَرَزْدَقَ، فَإِنَّهُمَا زَادَا عَلَى طُولِ الْإِقَامَةِ جِدَّةً وَحِدَّةً. وَقَالَ الْأَصْمَعِيُّ وَغَيْرُ وَاحِدٍ: لَمَّا مَاتَتِ النَّوَارُ بِنْتُ أَعْيَنَ بْنِ ضُبَيْعَةَ الْمُجَاشِعِيُّ امْرَأَةُ الْفَرَزْدَقِ وَكَانَتْ قَدْ أَوْصَتْ أَنْ يُصَلِّيَ عَلَيْهَا الْحَسَنُ الْبَصْرِيُّ فَشَهِدَهَا أَعْيَانُ أَهْلِ الْبَصْرَةِ وَالْحَسَنُ عَلَى بَغْلَتِهِ وَالْفَرَزْدَقُ عَلَى بَعِيرِهِ فَسَارَا، فَقَالَ الْحَسَنُ، لِلْفَرَزْدَقِ: مَاذَا يَقُولُ النَّاسُ ؟ قَالَ: يَقُولُونَ: شَهِدَ هَذِهِ الْجِنَازَةَ الْيَوْمَ خَيْرُ النَّاسِ. يَعْنُونَكَ، وَ: شَرُّ النَّاسِ. يَعْنُونِي. فَقَالَ لَهُ: يَا أَبَا فِرَاسٍ لَسْتُ بِخَيْرِ النَّاسِ، وَلَسْتَ بِشَرِّ النَّاسِ. ثُمَّ قَالَ لَهُ الْحَسَنُ: مَا أَعْدَدْتَ لِهَذَا الْيَوْمِ ؟ قَالَ: شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، مُنْذُ ثَمَانِينَ سَنَةً. فَلَمَّا أَنْ صَلَّى عَلَيْهَا الْحَسَنُ مَالُوا إِلَى قَبْرِهَا لِدَفْنِهَا، فَأَنْشَأَ الْفَرَزْدَقُ يَقُولُ: أَخَافُ وَرَاءَ الْقَبْرِ إِنْ لَمْ يُعَافِنِي أَشَدَّ مِنَ الْقَبْرِ الْتِهَابًا وَأَضْيَقَا إِذَا جَاءَنِي يَوْمَ الْقِيَامَةِ قَائِدٌ عَنِيفٌ وَسَوَّاقٌ يَسُوقُ الْفَرَزْدَقَا لَقَدْ خَابَ مِنْ أَوْلَادِ آدَمَ مَنْ مَشَى إِلَى النَّارِ مَغْلُولَ الْقِلَادَةِ أَزْرَقَا يُسَاقُ إِلَى نَارِ الْجَحِيمِ مُسَرْبَلًا سَرَابِيلَ قَطْرَانٍ لِبَاسًا مُخَرَّقَا إِذَا شَرِبُوا فِيهَا الصَّدِيدَ رَأَيْتَهُمْ يَذُوبُونَ مِنْ حَرِّ الصَّدِيدِ تَمَزُّقَا قَالَ: فَبَكَى الْحَسَنُ حَتَّى بَلَّ الثَّرَى، ثُمَّ الْتَزَمَ الْفَرَزْدَقَ وَقَالَ: لَقَدْ كُنْتَ مِنْ أَبْغَضِ النَّاسِ إِلَيَّ، وَإِنَّكَ الْيَوْمَ مِنْ أَحَبِّ النَّاسِ إِلَيَّ. وَقَالَ لَهُ بَعْضُهُمْ: أَلَا تَخَافُ مِنَ اللَّهِ فِي قَذْفِ الْمُحْصَنَاتِ ؟ فَقَالَ: وَاللَّهِ لَلَّهُ أَحَبُّ إِلَيَّ مِنْ عَيْنَيَّ اللَّتَيْنِ أُبْصِرُ بِهِمَا، فَكَيْفَ يُعَذِّبُنِي ؟ ! وتُوُفِّيَ الْفَرَزْدَقُ فِي سَنَةِ إِحْدَى عَشْرَةَ وَمِائَةٍ، وَقَدْ قَارَبَ الْمِائَةَ. وَكَانَتْ عَلَتْهُ الدُّبَيْلَةُ، فَرَآهُ ابْنُهُ لَبَطَةُ فِي النَّوْمِ، فَقَالَ لَهُ: يَا بُنَيَّ نَفَعَتْنِي الْكَلِمَةُ الَّتِي رَاجَعْتُ بِهَا الْحَسَنَ عِنْدَ الْقَبْرِ. وَقَالَ أَبُو عُبَيْدَةَ: مَاتَ الْفَرَزْدَقُ سَنَةَ عَشْرٍ وَقَدْ نَيَّفَ عَلَى التِّسْعِينَ، كَانَ مِنْهَا خَمْسٌ وَسَبْعُونَ يُبَارِي الشُّعَرَاءَ فَبَذَّهُمْ، وَمَا ثَبَتَ لَهُ غَيْرُ جَرِيرٍ. الْحَسَنُ بْنُ أَبِي الْحَسَنِ فَأَمَّا الْحَسَنُ بْنُ أَبِي الْحَسَنِ وَاسْمُهُ يَسَارٌ، أَبُو سَعِيدٍ الْبَصْرِيُّ مَوْلَى زَيْدِ بْنِ ثَابِتٍ وَيُقَالُ: مَوْلَى جَابِرِ بْنِ عَبْدِ اللَّهِ. وَقِيلَ غَيْرُ ذَلِكَ، وَأُمُّهُ خَيْرَةُ مُوَلَّاةُ أُمِّ سَلَمَةَ كَانَتْ تَخْدُمُهَا، فَرُبَّمَا أَرْسَلَتْهَا فِي الْحَاجَةِ فَتَشْتَغِلُ عَنْ وَلَدِهَا الْحَسَنِ وَهُوَ رَضِيعٌ، فَتُشَاغِلُهُ أُمُّ سَلَمَةَ بِثَدْيِهَا، فَيَدُرُّ عَلَيْهِ فَيَرْتَضِعُ مِنْهَا، فَكَانُوا يَرَوْنَ أَنَّ تِلْكَ الْحِكْمَةَ وَالْعُلُومَ الَّتِي أُوتِيَهَا الْحَسَنُ مِنْ بَرَكَةِ تِلْكَ الرَّضَاعَةِ مِنَ الثَّدْيِ الْمَنْسُوبِ إِلَى رَسُولِ اللَّهِ ﷺ، ثُمَّ كَانَ وَهُوَ صَغِيرٌ تُخْرِجُهُ أُمُّهُ إِلَى الصَّحَابَةِ فَيَدْعُونَ لَهُ، وَكَانَ فِي جُمْلَةِ مَنْ يَدْعُو لَهُ عُمَرُ بْنُ الْخَطَّابِ قَالَ: اللَّهُمَّ فَقِّهْهُ فِي الدِّينِ، وَحَبِّبْهُ إِلَى النَّاسِ. وَسُئِلَ مَرَّةً أَنَسُ بْنُ مَالِكٍ عَنْ مَسْأَلَةٍ فَقَالَ: سَلُوا عَنْهَا مَوْلَانَا الْحَسَنَ فَإِنَّهُ سَمِعَ وَسَمِعْنَا، فَحَفِظَ وَنَسِينَا. وَقَالَ ابْنُ مُرَّةَ: إِنِّي لَأَغْبِطُ أَهْلَ الْبَصْرَةِ بِهَذَيْنِ الشَّيْخَيْنِ الْحَسَنِ، وَابْنِ سِيرِينَ. وَقَالَ قَتَادَةُ: مَا جَالَسْتُ رَجُلًا فَقِيهًا إِلَّا رَأَيْتُ فَضْلَ الْحَسَنِ عَلَيْهِ. وَقَالَ أَيْضًا: مَا رَأَتْ عَيْنَايَ أَفْقَهَ مِنَ الْحَسَنِ. وَقَالَ أَيُّوبُ: كَانَ الرَّجُلُ يُجَالِسُ الْحَسَنَ ثَلَاثَ حِجَجٍ مَا يَسْأَلُهُ عَنْ مَسْأَلَةٍ ; هَيْبَةً لَهُ. وَقَالَ الشَّعْبِيُّ لِرَجُلٍ يُرِيدُ قُدُومَ الْبَصْرَةِ: إِذَا نَظَرْتَ إِلَى رَجُلٍ أَجْمَلِ أَهْلِ الْبَصْرَةِ وَأَهْيَبِهِمْ فَهُوَ الْحَسَنُ فَأَقْرِئْهُ مِنِّي السَّلَامَ. وَقَالَ يُونُسُ بْنُ عُبَيْدٍ: كَانَ الرَّجُلُ إِذَا نَظَرَ إِلَى الْحَسَنِ انْتَفَعَ بِهِ، وَإِنْ لَمْ يَسْمَعْ كَلَامَهُ وَلَمْ يَرَ عَمَلَهُ. وَقَالَ الْأَعْمَشُ: مَا زَالَ الْحَسَنُ يَعِي الْحِكْمَةَ حَتَّى نَطَقَ بِهَا، وَكَانَ أَبُو جَعْفَرٍ إِذَا ذَكَرَهُ يَقُولُ: ذَاكَ الَّذِي يُشْبِهُ كَلَامُهُ كَلَامَ الْأَنْبِيَاءِ. وَقَالَ مُحَمَّدُ بْنُ سَعْدٍ: قَالُوا: كَانَ الْحَسَنُ جَامِعًا لِلْعِلْمِ وَالْعَمَلِ، عَالِمًا رَفِيعًا فَقِيهًا، ثِقَةً مَأْمُونًا، عَابِدًا نَاسِكًا، كَثِيرَ الْعِلْمِ وَالْعَمَلِ، فَصِيحًا جَمِيلًا وَسِيمًا، وَقَدِمَ مَكَّةَ فَأُجْلِسَ عَلَى سَرِيرٍ، وَاجْتَمَعَ النَّاسُ إِلَيْهِ، فَحَدَّثَهُمْ. وَكَانَ فِيهِمْ مُجَاهِدٌ، وَعَطَاءٌ، وَطَاوُسٌ، وَعَمْرُو بْنُ شُعَيْبٍ فَقَالُوا: لَمْ نَرَ مِثْلَ هَذَا قَطُّ. من مواعظ الحسن وعَنْ يُونُسَ، قَالَ: كَانَ الْحَسَنُ يَقُولُ: نَضْحَكُ وَلَعَلَّ اللَّهَ قَدِ اطَّلَعَ عَلَى بَعْضِ أَعْمَالِنَا، فَقَالَ: لَا أَقْبَلُ مِنْكُمْ شَيْئًا. قَالَ السَّرَّاجُ: بسنده عن حَكِيمُ بْنُ جَعْفَرٍ، قَالَ: قَالَ لِي [مِسْمَعٌ]: لَوْ رَأَيْتَ الْحَسَنَ لَقُلْتَ قَدْ بُثَّ عَلَيْهِ حُزْنُ الْخَلَائِقِ مِنْ طُولِ تِلْكَ الدَّمْعَةِ وَكَثْرَةِ ذَلِكَ التَّشَنُّجِ. وعَنْ حَفْصِ بْنِ عُمَرَ، قَالَ: بَكَى الْحَسَنُ، فَقِيلَ لَهُ: مَا يُبْكِيكَ؟ قَالَ: أَخَافُ أَنْ يَطْرَحَنِي غَدًا فِي النَّارِ وَلَا يُبَالِي. وعن عَبْدُ الْوَهَّابِ بْنُ عَطَاءٍ، قَالَ: حَدَّثَنَا أَبُو عُبَيْدٍ الْبَاجِيُّ، أَنَّهُ سَمِعَ الْحَسَنَ بْنَ أَبِي الْحُسَيْنِ يَقُولُ: حَادِثُوا هَذِهِ الْقُلُوبَ فَإِنَّهَا سَرِيعَةُ الدُّثُورِ، وَأَقْذِعُوا هَذِهِ الْأَنْفُسَ فَإِنَّهَا طَلِعَةٌ، وَإِنَّهَا تَنْزِعُ إِلَى شَرِّ غَايَةٍ، وَإِنَّكُمْ إِنْ تُقَارِبُوهَا لَمْ يَبْقَ لَكُمْ مِنْ أَعْمَالِكُمْ شَيْءٌ، فَتَصَبَّرُوا وَتَشَدَّدُوا فَإِنَّمَا هِيَ لَيَالٍ تَعْدُو، وَإِنَّمَا أَنْتُمْ رَكْبٌ وُقُوفٌ، يُوشِكُ أَنْ يُدْعَى أَحَدُكُمْ فَيُجِيبُ فَلَا يَلْتَفِتُ فَانْقَلِبُوا بِصَالِحِ مَا بِحَضْرَتِكُمْ، إِنَّ هَذَا الْحَقَّ أَجْهَدَ النَّاسَ وَحَالَ بَيْنَهُمْ وَبَيْنَ شَهَوَاتِهِمْ، وَإِنَّمَا صَبَرَ عَلَى هَذَا الْحَقِّ مَنْ عَرَفَ فَضْلَهُ وَرَجَا عَاقِبَتَهُ. وعَنِ الْحَسَنِ: أَنَّهُ مَرَّ بِبَعْضِ الْقُرَّاءِ عَلَى أَبْوَابِ بَعْضِ السَّلَاطِينِ، فَقَالَ: أَفَرَّخْتُمْ حَمَائِمَكُمْ، وَفَرْطَحْتُمْ بِغَالَكُمْ، وَجِئْتُمْ بِالْعِلْمِ تَحْمِلُونَهُ عَلَى رِقَابِكُمْ إِلَى أَبْوَابِهِمْ فَزَهِدُوا فِيكُمْ، أَمَا إِنَّكُمْ لَوْ جَلَسْتُمْ فِي بُيُوتِكُمْ حَتَّى يَكُونُوا هُمُ الَّذِينَ يَتَوَسَّلُونَ إِلَيْكُمْ لَكَانَ أَعْظَمَ لَكُمْ فِي أَعْيُنِهِمْ، تَفَرَّقُوا فَرَّقَ اللَّهُ بَيْنَ أَعْضَائِكُمْ. عَاصَرَ الْحَسَنُ خَلْقًا كَثِيرًا مِنَ الصَّحَابَةِ، فَأَرْسَلَ الْحَدِيثَ عَنْ بَعْضِهِمْ، وَسَمِعَ مِنْ بَعْضِهِمْ. تُوُفِّيَ عَشِيَّةَ الْخَمِيسِ، وَدُفِنَ يَوْمَ الْجُمْعَةِ أَوَّلَ يَوْمٍ مِنْ رَجَبٍ هَذِهِ السَّنَةَ، وَغَسَّلَهُ أَيُّوبُ السِّخْتِيَانِيُّ وَحُمَيْدٌ الطَّوِيلُ، وَصَلَّى عَلَيْهِ النَّضْرُ بْنُ عَمْرٍو أَمِيرُ الْبَصْرَةَ، وَمَشَى هُوَ وَبِلَالُ بْنُ أَبِي بُرْدَةَ أَمَامَ الْجِنَازَةِ، وَكَانَ لَهُ تِسْعٌ وَثَمَانُونَ سَنَةً. وقَالَ أَهْلُ التَّارِيخِ: مَاتَ الْحَسَنُ عَنْ ثَمَانٍ وَثَمَانِينَ سَنَةً عَامَ عَشْرٍ وَمِائَةٍ، فِي مُسْتَهَلِّ رَجَبٍ مِنْهَا، بَيْنَهُ وَبَيْنَ مُحَمَّدِ بْنِ سِيرِينَ مِائَةُ يَوْمٍ. مُحَمَّدُ بْنُ سِيرِينَ مُحَمَّدُ بْنُ سِيرِينَ، أَبُو بَكْرٍ الْبَصْرِيُّ، مَوْلَى أَنَسِ بْنِ مَالِكٍ : سَمِعَ أَبَا هُرَيْرَةَ، وَعَبْدَ اللَّهِ بْنَ عُمَرَ، وَعَبْدَ اللَّهِ بْنَ الزُّبَيْرِ، وَعِمْرَانَ بْنَ حُصَيْنٍ، وَأَنَسَ بْنَ مَالِكٍ. وَهُوَ أَرَوَى النَّاسِ عَنْ شُرَيْحٍ وَعُبَيْدَةَ. رَوَى عَنْهُ قَتَادَةُ وَخَالِدٌ الْحَذَّاءُ، وَأَيُّوبُ السِّخْتِيَانِيُّ، وَغَيْرُهُمْ. وَكَانَ فَقِيهًا وَرِعًا. عن ابْنُ عَائِشَةَ، قَالَ: كَانَ أَبُو مُحَمَّدِ بْنُ سِيرِينَ مَنْ أَهْلِ جَرْجَرَايَا، وَكَانَ يَعْمَلُ قُدُورَ النُّحَاسِ، فَجَاءَ إِلَى عَيْنِ التَّمْرِ يَعْمَلُ بِهَا فَسَبَاهُ خَالِدُ بْنُ الْوَلِيدِ. وعَنْ عُبَيْدِ بْنِ أَبِي بَكْرِ بْنِ أَنَسِ بْنِ مَالِكٍ، قَالَ: هَذِهِ مُكَاتَبَةُ سِيرِينَ عِنْدَنَا: هَذَا مَا كَاتَبَ عَلَيْهِ أَنَسُ بْنُ مَالِكٍ فَتَاهُ سِيرِينَ عَلَى كَذَا وَكَذَا أَلْفًا، وَعَلَى غُلَامَيْنِ يَعْمَلَانِ عَمَلَهُ. قَالَ عُلَمَاءُ السِّيَرِ: كَانَ خَالِدُ بْنُ الْوَلِيدِ قَدْ بَعَثَ بِسِيرِينَ إِلَى عُمَرَ عِنْدَ مَصِيرِهِ إِلَى الْعِرَاقِ، فَوَهَبَهُ لِأَبِي طَلْحَةَ الْأَنْصَارِيِّ فَوَهَبَهُ أَبُو طَلْحَةَ لِأَنَسِ بْنِ مَالِكٍ، فَكَاتَبَهُ أَنَسٌ عَلَى أَرْبَعِينَ أَلْفًا أَدَّاهَا. وَوُلِدَ لَهُ مُحَمَّدٌ، وَأَنَسٌ، وَمَعْبَدٌ، وَيَحْيَى، وَحَفْصَةُ، وَأُمُّ مُحَمَّدٍ صَفِيَّةُ مَوْلَاةُ أَبِي بَكْرٍ الصِّدِّيقِ، حَضَرَ إِمْلَاكَهَا ثَمَانِيَةَ عَشَرَ بَدْرِيًّا مِنْهُمْ أُبَيُّ بْنُ كَعْبٍ، فَكَانَ يَدْعُو وَهُمْ يُؤَمِّنُونَ. وَوُلِدَ مُحَمَّدٌ لِسَنَتَيْنِ بَقِيَتَا مِنْ خِلَافَةِ عُثْمَانَ بْنِ عَفَّانَ. وَوُلِدَ لَهُ ثَلَاثُونَ وَلَدًا مِنَ امْرَأَةٍ وَاحِدَةٍ. وَقَدْ لَقِيَ مُحَمَّدَ بْنَ عُمَرَ، وَعِمْرَانَ بْنَ حُصَيٍنٍ، وَأَبَا هُرَيْرَةَ. وَكَانَ وَرِعًا فِي الْفِقْهِ فَقِيهًا فِي الْوَرَعِ. وَرَكِبَهُ دَيْنٌ فَحُبِسَ لِأَجْلِهِ، وَاخْتَلَفُوا فِي سَبَبِ ذَلِكَ الدَّيْنِ، فَقَالَ ابْنُ سَعْدٍ: سَأَلْتُ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ الْأَنْصَارِيَّ عَنْ سَبَبِ الدَّيْنِ، فَقَالَ: اشْتَرَى طَعَامًا بِأَرْبَعِينَ أَلْفَ دِرْهَمٍ فَأُخْبِرَ عَنْ أَصْلِ الطَّعَامِ بِشَيْءٍ كَرِهَهُ، فَتَرَكَهُ وَتَصَدَّقَ بِهِ وَبَقِيَ الْمَالُ عَلَيْهِ فَحُبِسَ. عن الْمَدَائِنِيُّ، قَالَ: كَانَ حَبْسُ ابْنِ سِيرِينَ فِي الدَّيْنِ أَنَّهُ اشْتَرَى زَيْتًا بِأَرْبَعَةِ آلَافِ دِرْهَمٍ، فَوَجَدَ فِي زِقٍّ مِنْهُ فَأْرَةً، فَقَالَ: الْفَأْرَةُ كَانَتْ فِي الْمَعْصَرَةِ، فَصَبَّ الزَّيْتَ كُلَّهُ. وَكَانَ يَقُولُ: عَيَّرْتُ رَجُلًا بِشَيْءٍ مُنْذُ ثَلَاثِينَ سَنَةً أَحْسَبُنِي عُوقِبْتُ بِهِ. وَكَانُوا يَرَوْنَ أَنَّهُ عَيَّرَ رَجُلًا بِالْفَقْرِ فَابْتُلِيَ بِهِ. عَنْ بِشْرِ بْنِ عُمَرَ، قَالَ: حَدَّثَتْنَا أُمُّ عَبَّادٍ امْرَأَةُ هِشَامِ بْنِ حَسَّانَ، قَالَتْ: قَالَ ابْنُ سِيرِينَ: إِنِّي لَمْ أَرَ امْرَأَةً فِي الْمَنَامِ فَأَعْرِفُ أَنَّهَا لَا تَحِلُّ لِي فَأَصْرِفُ بَصَرِيَ عَنْهَا. وَأَخْبَرَنَا عَبْدُ الرَّحْمَنِ الْقَزَّازُ بِإِسْنَادِهِ عَنْ أَبِي عَوَانَةَ، قَالَتْ: رَأَيْتُ مُحَمَّدَ بْنَ سِيرِينَ مَرَّ فِي السُّوقِ فَجَعَلَ لَا يَمُرُّ بِقَوْمٍ إِلَّا سَبَّحُوا وَذَكَرُوا اللَّهَ تَعَالَى. أَخْبَرَنَا مُحَمَّدُ بْنُ نَاصِرٍ بِإِسْنَادِهِ عَنْ عَبْدِ اللَّهِ ابْنِ أُخْتِ ابْنِ سِيرِينَ: أَنَّهُ كَانَ مَعَ مُحَمَّدِ بْنِ سِيرِينَ لَمَّا وَفَدَ إِلَى ابْنِ هُبَيْرَةَ، فَلَمَّا قَدِمَ عَلَيْهِ قَالَ: السَّلَامُ عَلَيْكُمْ، قَالَ: وَكَانَ مُتَّكِئًا فَجَلَسَ فَقَالَ: كَيْفَ خَلَّفْتَ مَنْ وَرَاءَكَ؟ قَالَ: خَلَّفْتُ الظُّلْمَ فِيهِمْ فَاشِيًّا، قَالَ: فَهَمَّ بِهِ فَقَالَ لَهُ أَبُو الزِّنَادِ: أَصْلَحَ اللَّهُ الْأَمِيرَ إِنَّهُ شَيْخٌ، فَمَا زَالَ بِهِ حَتَّى سَكَنَ، فَلَمَّا أَجَازَهُمْ أَتَاهُ إِيَاسُ بْنُ مُعَاوِيَةَ بِجَائِزَةٍ، فَأَبَى أَنْ يَقْبَلَهَا، فَقَالَ: أَتَرُدُّ عَطِيَّةَ الْأَمِيرِ، قَالَ: أَتَتَصَدَّقُ عَلَيَّ فَقَدْ أَغْنَانِي اللَّهُ، أَوْ تُعْطِينِي عَلَى الْعِلْمِ أَجْرًا، فَلَا آخُذُ عَلَى الْعِلْمِ أَجْرًا. قَالَ عُلَمَاءُ السِّيَرِ: رَأَى مُحَمَّدُ بْنُ سِيرِينَ كَأَنَّ الْجَوْزَاءَ تَقَدَّمَتِ الثُّرَيَّا، فَأَخَذَ فِي وَصِيَّتِهِ وَقَالَ: يَمُوتُ الْحَسَنُ وَأَمُوتُ بَعْدَهُ، وَهُوَ أَشْرَفُ مِنِّي. فَتُوُفِّيَ الْحَسَنُ، وَمَاتَ بَعْدَهُ مُحَمَّدٌ بِمِائَةِ يَوْمٍ. وعن خَالِدُ بْنُ خِدَاشٍ، قَالَ: قَالَ حَمَّادُ بْنُ زَيْدٍ: مَاتَ مُحَمَّدٌ لِتِسْعٍ مَضَيْنَ مِنْ شَوَّالٍ سَنَةَ عَشْرٍ وَمِائَةٍ. وهب بن منبه اليماني وَهْبُ بْنُ مُنَبِّهٍ : مِنَ الْأَبْنَاءِ، أَبْنَاءِ الْفُرْسِ الَّذِينَ أَبْعَدَهُمْ كِسْرَى إِلَى الْيَمَنِ. أَسْنَدَ عَنْ جَابِرٍ، وَالنُّعْمَانِ بْنِ بَشِيرٍ، وَابْنِ عَبَّاسٍ. وَأَرْسَلَ الرِّوَايَةَ عَنْ مُعَاذٍ، وَأَبِي هُرَيْرَةَ. وَكَانَ عَالِمًا عَابِدًا. وَقَالَ: قَرَأْتُ مِنْ كُتُبِ اللَّهِ عَزَّ وَجَلَّ اثْنَيْنِ وَتِسْعِينَ كِتَابًا. وَمَكَثَ يُصَلِّي الْفَجْرَ بِوُضُوءِ الْعِشَاءِ أَرْبَعِينَ سَنَةً. وعَنْ وَهْبِ بْنِ مُنَبِّهٍ، قَالَ: الْإِيمَانٌ عُرْيَانٌ وَلِبَاسُهُ التَّقْوَى، وَزِينَتُهُ الْحَيَاءُ، وَمَالُهُ الْفِقْهُ. وعن عَبْدُ الصَّمَدِ بْنُ مَعْقِلٍ، قَالَ: إِنَّ وَهْبَ بْنَ مُنَبِّهٍ قَالَ فِي مَوْعِظَةٍ لَهُ: يَا ابْنَ آدَمَ، إِنَّهُ لَا أَقْوَى مِنْ خَالِقٍ وَلَا أَضْعَفَ مِنْ مَخْلُوقٍ، وَلَا أَقْدَرَ مِمَّنْ طِلْبَتُهُ فِي يَدِهِ، وَلَا أَضْعَفَ مِمَّنْ هُوَ فِي يَدِ طَالِبِهِ. يَا ابْنَ آدَمَ، إِنَّهُ قَدْ ذَهَبَ مِنْكَ مَا لَا يَرْجِعُ إِلَيْكَ، وَأَقَامَ مَعَكَ مَا سَيَذْهَبُ عَنْكَ، يَا ابْنَ آدَمَ، أَقْصِرْ عَنْ تَنَاوُلِ مَا لَا يُنَالُ، وَعَنْ طَلَبِ مَا لَا يُدْرَكُ، وَعَنِ ابْتِغَاءِ مَا لَا يُوجَدُ، وَاقْطَعِ الرَّجَاءَ مِنْكَ عَمَّا فَقَدْتَ مِنَ الْأَشْيَاءِ. وَاعْلَمْ أَنَّهُ رُبَّ مَطْلُوبٍ هُوَ شَرٌّ لِطَالِبِهِ. يَا ابْنَ آدَمَ إِنَّمَا الصَّبْرُ عِنْدَ الْمُصِيبَةِ، وَأَعْظَمُ مِنَ الْمُصِيبَةِ سُوءُ الْخَلَفِ مِنْهَا، أَمْسُ شَاهِدٌ مَقْبُولٌ، وَأَمِينٌ مُؤَدٍّ، وَحَكِيمٌ وَارِدٌ، قَدْ فَجَعَكَ بِنَفْسِهِ وَخَلَّفَ فِي يَدَيْكَ حِكْمَتَهُ، وَالْيَوْمُ صَدِيقٌ مُوَدِّعٌ، وَكَانَ طَوِيلَ الْغَيْبَةِ وَهُوَ سَرِيعُ الظَّعْنِ، وَقَدْ مَضَى قَبْلَهُ شَاهِدُ عَدْلٍ. يَا ابْنَ آدَمَ، قَدْ مَضَتْ لَنَا أُصُولٌ نَحْنُ فُرُوعُهَا، فَمَا بَقِيَ الْفَرْعُ بَعْدَ أَصْلِهِ. يَا ابْنَ آدَمَ، إِنَّمَا أَهْلُ هَذِهِ الدَّارِ سَفْرٌ وَلَا يَحُلُّونَ عُقَدَ الرِّحَالِ إِلَّا فِي غَيْرِهَا، وَإِنَّمَا يَتَبَلَّغُونَ بِالْعَوَارِي، فَمَا أَحْسَنَ الشُّكْرَ لِلْمُنْعِمِ، وَالتَّسْلِيمَ لِلْمُغَيِّرِ. إِنَّمَا الْبَقَاءُ بَعْدَ الْفَنَاءِ وَقَدْ خُلِقْنَا وَلَمْ نَكُنْ، وَسَنَبْلَى ثُمَّ نَعُودُ، أَلَا وَإِنَّمَا الْعَوَارِي الْيَوْمَ وَالْهِبَاتُ غَدًا، أَلَا وَإِنَّهُ قَدْ تَقَارَبَ مِنَّا سَلْبٌ فَاحِشٌ أَوْ عَطَاءٌ جَزِيلٌ، فَأَصْلِحُوا مَا تَقْدَمُونَ عَلَيْهِ بِمَا تَظْعَنُونَ عَنْهُ، إِنَّمَا أَنْتُمْ فِي هَذِهِ الدَّارِ عَرَضٌ فِيكُمُ الْمَنَايَا تَنْتَضِلُ، وَإِنَّ الَّذِي فِيهِ أَنْتُمْ نَهْبٌ لِلْمَصَائِبِ، لَا تَتَنَاوَلُونَ نِعْمَةً إِلَّا بِفِرَاقِ أُخْرَى، وَلَا يَسْتَقْبِلُ مُعَمَّرٌ مِنْكُمْ يَوْمًا مِنْ عُمُرِهِ إِلَّا بِهَدْمِ آخَرَ مِنْ آجِلِهِ، وَلَا يَحْيَى لَهُ أَثَرٌ إِلَّا مَاتَ لَهُ أَثَرٌ. وعن مُنِيرٌ مَوْلَى الْفَضْلِ بْنِ أَبِي عَيَّاشٍ، قَالَ: كُنْتُ جَالِسًا مَعَ ابْنِ مُنَبِّهٍ، فَأَتَاهُ رَجُلٌ، فَقَالَ: إِنِّي مَرَرْتُ بِفُلَانٍ وَهُوَ يَشْتُمُكَ فَغَضِبَ وَقَالَ: مَا وَجَدَ الشَّيْطَانُ رَسُولًا غَيْرَكَ، فَمَا بَرِحْتُ مِنْ عِنْدِهِ حَتَّى جَاءَهُ ذَلِكَ الشَّاتِمُ فَسَلَّمَ عَلَى وَهْبٍ فَرَدَّ عَلَيْهِ وَمَدَّ يَدَهُ وَصَافَحَهُ وَأَجْلَسَهُ إِلَى جَنْبِهِ. تُوُفِّيَ بِصَنْعَاءَ فِي هَذِهِ السَّنَةِ. وَقِيلَ: سَنَةَ أَرْبَعَ عَشْرَةَ. سَعْدُ بْنُ مَسْعُودٍ، أَبُو مَسْعُودٍ التُّجِيبِيُّ : مِنْ تُجِيبَ، وَفَدَ عَلَى سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ، وَكَانَ رَجُلًا صَالِحًا، وَأَسْنَدَ حَدِيثًا وَاحِدًا، وَبَعَثَهُ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ إِلَى أَهْلِ إِفْرِيقِيَّةَ يُفَقِّهُ أَهْلَهَا فِي الدِّينِ.
Translation
✧ Mention of those who died in the year one hundred and ten among the notables: Jarīr the poet JARĪR THE POET He is Jarīr b. al-Khaṭafā, and it is said: Jarīr b. ʿAṭiyya b. al-Khaṭafā. The name of al-Khaṭafā is Ḥudhayfa b. Badr b. Salama b. ʿAwf b. Kulayb b. Yarbūʿ b. Ḥanẓala b. Mālik b. Zayd Manāt b. Tamīm b. Murr b. Ṭābikha b. Ilyās b. Muḍar b. Nizār, Abū Ḥazra the poet of Baṣra. He came to Damascus several times, praised Yazīd b. Muʿāwiya and the caliphs after him, and came as a delegate to ʿUmar b. ʿAbd al-ʿAzīz. In his era he was among the poets who are compared with al-Farazdaq and al-Akhṭal, and Jarīr was the most poetic and the best of them. More than one said: He is the most poetic of the three. Ibn Durayd said, with his chain of transmission, from ʿUthmān al-Battī, who said: I saw Jarīr and his lips did not close from glorifying God, so I said: What benefit is this to you while you slander chaste women?! He said: Glory be to God, praise be to God, there is no god but God, and God is most great, and to God belongs praise. Indeed good deeds remove evil deeds [Hūd: 114], a true promise from God. Hishām b. Muḥammad al-Kalbī said, from his father, who said: A man from Banū ʿUdhra entered upon ʿAbd al-Malik b. Marwān praising him with a poem, and with him were the three poets Jarīr, al-Farazdaq, and al-Akhṭal, but the Bedouin did not recognize them. ʿAbd al-Malik said to the Bedouin: Do you know the most satirical verse in Islam? He said: Yes, the saying of Jarīr: So lower your gaze, for you are from Numayr; you have not reached Kaʿb nor Kilāb. He said: You have done well. Do you know the most laudatory verse said in Islam? He said: Yes, the saying of Jarīr: Are you not the best of those who rode camels, and the most generous of the worlds in the bellies of wine? He said: You are right and have done well. Do you know the tenderest verse said in Islam? He said: Yes, the saying of Jarīr: Indeed the eyes in whose glance is sickness have killed us, then did not revive our slain. They strike down the man of reason until he cannot move, while they are the weakest of God's creation in pillars. He said: You have done well. Do you know Jarīr? He said: No, by God, and indeed I long to see him. He said: This is Jarīr, this is al-Akhṭal, and this is al-Farazdaq. The Bedouin began to say: May God greet Abū Ḥazra, and rub your nose in the dust, O Akhṭal. And the grandfather of al-Farazdaq, may he be miserable, and may the rocks grind his nostrils. Al-Farazdaq began to say: O may God rub in the dust the nose you carry, O you of obscenity and false speech and error. You are not the arbiter whose judgment is accepted, nor the noble, nor the one of sound opinion and argument. Then al-Akhṭal began to say: O worst of those whom a leg has carried on a foot, nothing like your saying about peoples is to be tolerated. Indeed arbitration is not in your father nor in a clan you are from; they are lowly. Jarīr stood up angry, saying: You two insulted one who speaks truth, guided, in the presence of the caliph while words contend. Do you two foolishly insult the best of you in lineage? For in you two, by my God, is falsehood and error. You insulted him over my elevation and your lowering; may you two remain in lowness, O you lowly ones. Then Jarīr jumped up and kissed the head of the Bedouin and said: O Commander of the Faithful, my reward is for him. It was fifteen thousand, so ʿAbd al-Malik said: And he has the like of it from my wealth. The Bedouin received all that and left. Jarīr's entry upon ʿAbd al-Malik b. Marwān with the delegation of Iraq Yaʿqūb b. al-Sikkīt related that Jarīr entered upon ʿAbd al-Malik with the delegation of the people of Iraq on behalf of al-Ḥajjāj, and he recited to him his praise in which he says: Are you not the best of those who rode camels, and the most generous of the worlds in the bellies of wine? He granted him a hundred she-camels and eight of the herdsmen; four from the Nubians and four from the captives whom he had brought from Sogdia. Jarīr said: Before ʿAbd al-Malik were silver bowls that had been gifted to him, and he paid no attention to them, so he struck them with a rod in his hand. I said: O Commander of the Faithful, al-Maḥlab. He threw me one of those bowls. When he returned to al-Ḥajjāj, he was pleased by the Commander of the Faithful's honoring of him, so he granted him fifty she-camels carrying food for his family. Nifṭawayh related that Jarīr entered one day upon Bishr b. Marwān, and with him was al-Akhṭal. Bishr said to Jarīr: Do you know this one? He said: No, and who is this, O emir? He said: This is al-Akhṭal. Al-Akhṭal said: I am the one who insulted your honor, kept you awake at night, and harmed your people. Jarīr said: As for your saying "I insulted your honor," what harm does it do the sea for one who drowns in it to insult it? As for your saying "I kept you awake at night," had you left me to sleep it would have been better for you. As for your saying "I harmed your people," how can you harm a people while you pay the jizya to them? Al-Akhṭal was among the Christian Arabs who had become Christians, may God disfigure him and make his abode far. Between Jarīr and al-Ḥajjāj b. Yūsuf al-Thaqafī Someone said, as related by al-Muʿāfā b. Zakariyyā al-Jarīrī: A slave girl of al-Ḥajjāj b. Yūsuf said about Jarīr: You bring this one in upon us. He said: He is, as far as I know, chaste. She said: But if you leave me alone with him you will see what he does. He ordered her to be left alone with Jarīr in a place where he could see them without Jarīr noticing anything. She said to him: O Jarīr. He bowed his head and said: Here I am. She said: Recite to me from your poetry such and such, poetry with tenderness and longing. He said: I do not memorize it, but I memorize such and such. He turned away from that and recited poetry in praise of al-Ḥajjāj. She said: I am not asking you about this; I want such and such. He turned away from that and recited to her praise of al-Ḥajjāj until the session ended. Al-Ḥajjāj said: May your mother be bereft of you; you refused anything but generosity and nobility. ʿIkrima said: I recited to a Bedouin a verse by Jarīr al-Khaṭafā: Has the night been changed so its stars do not run, or has it grown long until I reckoned the star bewildered? The Bedouin said: This is good in its meaning, and I seek refuge in God from its like, but I will recite to you its opposite from my own saying: A night that sleep did not shorten, but the union of the beloved shortened for us. The bliss of love flourished in it until we plucked its fruit from near. In a session of delight in which we did not pause at complaint or the shame of sins. We thought to cut it off with words, so the eyes translated for the hearts. I said to him: Give me more. He said: As for this, enough for you, but I will recite to you something else. He recited to me: When I tied the ropes of a people I accompanied them, and my nature is loyalty. I do good when their good ones do good, and I avoid wrongdoing if they do wrong. I will something other than their will, then I come to their will and leave what I will. Jarīr is more poetic than al-Farazdaq Ibn Khallikān said: Jarīr was more poetic than al-Farazdaq according to the majority, and the proudest verse Jarīr said is: When Banū Tamīm are angry with you, you reckon all people angry. He said: A man asked him: Who is the most poetic of people? He took his hand and brought him in upon his father, and behold he was suckling from the teat of a goat. He called him, and he rose while milk flowed on his beard. Jarīr said to the one who asked him: Do you see this one? He said: Yes. He said: Do you know him? He said: No. He said: This is my father, and he drinks from the udder of the goat so as not to milk her and his neighbors hear the sound of milking and ask him for milk. The most poetic of people is one who boasted of this against eighty poets and defeated them. There were between Jarīr and al-Farazdaq very many exchanges and satires whose mention would be long. He died in the year one hundred and ten, as said by Khalīfa b. Khayyāṭ and more than one. Khalīfa said: Al-Farazdaq died, and Jarīr after him by months. Al-Ṣūlī said: They both died in the year one hundred and eleven, and al-Farazdaq died before Jarīr by forty days. Al-Kudaymī said, from al-Aṣmaʿī, from his father, who said: A man saw Jarīr in a dream after his death and said to him: What did God do with you? He said: He forgave me. It was said: For what? He said: For a single takbīr I uttered in the desert. It was said to him: What did al-Farazdaq do? He said: Far from it; slandering chaste women destroyed him. Al-Aṣmaʿī said: He did not leave him alone in life or in death. AL-FARAZDAQ As for al-Farazdaq: His name is Hammām b. Ghālib b. Ṣaʿṣaʿa b. Nājiya b. ʿIqāl b. Muḥammad b. Sufyān b. Mujāshiʿ b. Dārim b. Mālik b. Ḥanẓala b. Mālik b. Zayd Manāt b. Tamīm b. Murr b. Udd b. Ṭābikha, Abū Firās b. Abī Khaṭal al-Tamīmī al-Baṣrī, the poet known as al-Farazdaq. His grandfather Ṣaʿṣaʿa b. Nājiya was a Companion who came as a delegate to the Messenger of God ﷺ and used to revive buried infant girls in the Jāhiliyya. He heard al-Ḥusayn b. ʿAlī and saw him while he was going to Iraq, and Abū Hurayra, Abū Saʿīd al-Khudrī, ʿArfaja b. Asʿad, Zurāra b. Karb, and al-Ṭirimmāḥ b. ʿAdī the poet. Narrated from him: Khālid al-Ḥadhdhāʾ, Marwān al-Aṣfar, Ḥajjāj b. Ḥajjāj al-Aḥwal, and a group. He came as a delegate to Muʿāwiya seeking the inheritance of his paternal uncle al-Ḥutāt, and to al-Walīd b. ʿAbd al-Malik and to his brother Hishām, but that is not sound. Ashʿath b. ʿAbd al-Malik said, from al-Farazdaq, who said: Abū Hurayra looked at my feet and said: O Farazdaq, I see your feet are small, so seek for them a place in Paradise. I said: My sins are many. He said: Do not despair, for I heard the Messenger of God ﷺ say: "Indeed in the west there is a gate open for repentance; it will not be closed until the sun rises from its west." Aʿyan b. Labaṭa b. al-Farazdaq narrated, from his father, from his grandfather al-Farazdaq, who said: I entered with my father upon ʿAlī b. Abī Ṭālib ؓ. He said to him: Who are you? He said: Ghālib b. Ṣaʿṣaʿa al-Mujāshiʿī. He said: The owner of many camels? He said: Yes. He said: What have your camels done? He said: Disasters have thrown them down, and dues have called them away. He said: That is better than their being left to stray. Who is this young man with you? He said: This is my son, and he is a poet. He said: Teach him the Qurʾān; it is better for him than poetry. Labaṭa said: It remained in my father's soul until he exerted himself and memorized the Qurʾān. From Muʿāwiya b. ʿAbd al-Karīm, from his father, who said: I entered upon al-Farazdaq and he moved, and behold there was a fetter on his legs. I said: What is this, O Abū Firās? He said: I swore not to remove it from my leg until I memorize the Qurʾān. From ʿAbd Allāh b. Sawwār, who said: The sons of al-Farazdaq are Labaṭa, Sabaṭa, Ḥabaṭa, and al-Ḥanṭabā. Abū ʿAlī al-Ḥirmāzī said: Al-Nawwār, who was the daughter of Aʿyan b. Ḍubayʿa al-Mujāshiʿī, and ʿAlī b. Abī Ṭālib had sent him to Baṣra in the days of the two arbiters, and the Khawārij killed him treacherously, a man of Quraysh sought her hand. She sent to al-Farazdaq, and she was his paternal cousin, saying: You are my cousin and the most entitled of people to me and to marrying me off, so marry me to this man. He said: I will not do so unless you testify that you have accepted whomever I marry you to. She did so. When the people gathered, he praised God and extolled Him, then said: You know that al-Nawwār has entrusted her affair to me, and I call you to witness that I have married her to myself for a hundred red she-camels with black eyes. She fled from that and sought help against him from Ibn al-Zubayr, who said to him: Pay her dower. He did so and delivered her to him. He brought her to Baṣra after he had made her pregnant. She stayed with him for a time, sometimes pleased with him and sometimes quarreling with him. She did not cease until he divorced her, on condition that she not leave his house nor marry after him, and he called al-Ḥasan to witness her divorce. Then he said: O Abū Saʿīd, I regret it. He said: By God, I think your blood is trickling; by God, if you return, we will stone you with your own stones. He went away saying: I regretted as the Kusaʿī regretted when Nawār went forth from me divorced. If only I had possessed my hand and my heart, then the choice over fate would have been mine. She was my garden, and I departed from it, like Adam when harm expelled him. I was like one who deliberately gouged out his two eyes, so that daylight no longer shone for him. And al-Farazdaq related, saying: I saw the tracks of mounts that had gone out toward the desert. I thought that some people had gone out for an outing, so I followed them. And behold, there were women soaking in a pool. I said: I have never seen a day like today, nor the day of Dārat Juljul. So I turned away, ashamed before them. They called out to me: By God, O rider of the mule, come back, we will ask you about something. So I went back to them while they were in the water up to their throats. They said: By God, tell us the story of Dārat Juljul. I said: Imruʾ al-Qays was in love with a cousin of his called ʿUnayzah. He sought her for a long time but could not reach her until the Day of the Pool, which is the day of Dārat Juljul. That was because the tribe set out, the men went ahead, and the women, servants, and baggage stayed behind. When Imruʾ al-Qays saw that, he lagged behind after the men had gone a bowshot, and he hid in a thicket until the women passed by him. And behold, there were young women, among them ʿUnayzah. When they reached the pool, they said: If only we could stop and rest a little of our weariness. So they went down to it, sent the slaves away from them, then stripped off their clothes and plunged into the pool just as you are now. Imruʾ al-Qays came to them by a trick, as I came to you, while they were heedless. He took their clothes and gathered them. Then al-Farazdaq threw himself off his mule, took some of their clothes and gathered them — and he said to them as I say to you: By God, I will not give any girl among you her garment, even if she remains in the pool all day, until she comes out to me naked. Al-Farazdaq said: One of them said: This is Imruʾ al-Qays. He was in love with his cousin. Are you in love with one of us? I said: No, by God, but I desired you. He said: They refused my demand until the day grew high and they feared they would fall short of the stopping place. Then one of them came out, and he handed her garment to her and placed it aside. She took it and put it on, and they followed one after another until only ʿUnayzah remained. She adjured him by God to throw her garment to her, but he said: Leave us alone. I am under a vow not to let you take your garment except with your own hand. He said: So she came out, and he looked at her coming and going. She took her garment, and they came to him reproaching and blaming him, saying: You stripped us, detained us, and made us hungry. He said: If I slaughter my she-camel for you, will you eat from it? They said: Yes. So he drew his sword, hamstrung her, slaughtered her, flayed her, and called out to their servants. They gathered firewood for him, and he kindled a great fire. He began cutting for them from her hump, her choicest parts, and her liver, and threw it on the coals and ate, and they ate with him. When he wanted to depart, one of them said: I will carry his saddle blanket. Another said: I will carry his saddle. Another said: I will carry his cushion and his girths. So they divided his saddle among themselves, and ʿUnayzah remained. He said to her: O daughter of noble men, you must carry me with you, for I cannot walk and it is not my habit. So she carried him on the withers of her camel. He would put his head into her howdah and kiss her, and when she resisted, her litter tilted, and she would say: O Imruʾ al-Qays, you have lamed my camel, so get down. That is his saying: She says, when the litter tilted with us together: You have lamed my camel, O Imruʾ al-Qays, so get down. When al-Farazdaq finished his story, one of them said: Turn your face away from us for a while. She whispered something to her companions that I did not understand, and they plunged into the water and came out, each with a handful of mud. He said: They began running toward me and striking my face and clothes with that mud and mire and filled my eyes. I fell on my face, busy with my eyes and what was in them. They took their clothes and mounted, and that shameless one mounted my mule and left me thrown down in the ugliest state. I washed my face and clothes and went back at nightfall to my home on foot. They had sent my mule to my house and said to the messenger: Tell him, your sisters say to you: You sought from us what was not possible for us, and we have sent your wife to you, so do with her the rest of your night, and this is a broken dirham for your bath when you wake. He used to say: I was never afflicted with the like of them. Abū ʿAmr b. al-ʿAlāʾ said: I have never seen a bedouin who settled in a town without his tongue becoming corrupted, except Ruʾbah b. al-ʿAjjāj and al-Farazdaq, for they increased in freshness and sharpness over the length of their stay. Al-Aṣmaʿī and more than one other said: When Nawār bt. Aʿyan b. Ḍubayʿah al-Mujāshiʿī, the wife of al-Farazdaq, died, she had instructed that al-Ḥasan al-Baṣrī should pray over her. So the notables of the people of al-Baṣrah attended, with al-Ḥasan on his mule and al-Farazdaq on his camel, and they went along. Al-Ḥasan said to al-Farazdaq: What are the people saying? He said: They say: Today the best of people attended this funeral — meaning you — and the worst of people — meaning me. He said to him: O Abū Firās, I am not the best of people, and you are not the worst of people. Then al-Ḥasan said to him: What have you prepared for this day? He said: The testimony that there is no god but God, for eighty years. When al-Ḥasan had prayed over her, they turned to her grave to bury her, and al-Farazdaq began to say: I fear, beyond the grave, if He does not pardon me, something fiercer in blazing and narrower than the grave, When on the Day of Resurrection a harsh driver comes to me, and a drover drives al-Farazdaq. Failed indeed is he among the children of Adam who walks to the Fire, fettered by the neck, blue-eyed, Driven to the fire of Hell, clothed in garments of pitch, a torn dress. When they drink therein the pus, you see them melting from the heat of the pus, torn apart. He said: Al-Ḥasan wept until he wet the ground. Then he embraced al-Farazdaq and said: You were among the most hateful of people to me, and today you are among the most beloved of people to me. One of them said to him: Do you not fear God regarding the slandering of chaste women? He said: By God, God is dearer to me than my two eyes with which I see, so how would He punish me?! Al-Farazdaq died in the year 110, having approached the age of one hundred. He had been afflicted with an abscess, and his son Labaṭah saw him in a dream. He said to him: O my son, the word with which I answered al-Ḥasan at the grave benefited me. Abū ʿUbaydah said: Al-Farazdaq died in the year 110, having passed the age of ninety, of which seventy-five years he vied with the poets and surpassed them, and none withstood him except Jarīr. Al-Ḥasan b. Abī al-Ḥasan: As for al-Ḥasan b. Abī al-Ḥasan, his name was Yasār, Abū Saʿīd al-Baṣrī, client of Zayd b. Thābit; and it is said: client of Jābir b. ʿAbd Allāh; and other than that is said. His mother was Khayrah, freedwoman of Umm Salamah, who used to serve her. Sometimes she would send her on an errand, and she would be occupied away from her son al-Ḥasan while he was an infant, so Umm Salamah would distract him with her breast, and it would flow for him, and he would suckle from her. They used to think that the wisdom and knowledge given to al-Ḥasan came from the blessing of that suckling from the breast attributed to the Messenger of God ﷺ. Then, while he was small, his mother would bring him out to the Companions, and they would pray for him. Among those who prayed for him was ʿUmar b. al-Khaṭṭāb, who said: O God, give him understanding in religion and make him beloved to the people. Anas b. Mālik was once asked about a question, and he said: Ask our client al-Ḥasan about it, for he heard and we heard, and he retained while we forgot. Ibn Murrah said: I envy the people of al-Baṣrah for these two elders, al-Ḥasan and Ibn Sīrīn. Qatādah said: I have never sat with a learned man without seeing the superiority of al-Ḥasan over him. He also said: My two eyes have never seen anyone more learned than al-Ḥasan. Ayyūb said: A man would sit with al-Ḥasan for three pilgrimages without asking him about any question, out of awe of him. Al-Shaʿbī said to a man intending to set out for al-Baṣrah: If you see a man who is the most handsome and most awe-inspiring of the people of al-Baṣrah, that is al-Ḥasan, so convey to him my greeting of peace. Yūnus b. ʿUbayd said: A man, when he looked at al-Ḥasan, benefited from him even if he did not hear his speech or see his action. Al-Aʿmash said: Al-Ḥasan kept imbibing wisdom until he spoke it forth. Abū Jaʿfar, when he mentioned him, would say: That is the one whose speech resembles the speech of the prophets. Muḥammad b. Saʿd said: They said: Al-Ḥasan combined knowledge and action, was a lofty learned jurist, trustworthy and reliable, a devout worshipper and ascetic, possessed of much knowledge and action, eloquent, handsome, and of fine appearance. He came to Makkah and was seated on a couch, and the people gathered around him, and he related to them. Among them were Mujāhid, ʿAṭāʾ, Ṭāwūs, and ʿAmr b. Shuʿayb, and they said: We have never seen the like of this. From the sermons of al-Ḥasan, from Yūnus, he said: Al-Ḥasan used to say: We laugh, while perhaps God has looked upon some of our deeds and said: I will accept nothing from you. Al-Sarrāj said, with his chain from Ḥakīm b. Jaʿfar, who said: Mismaʿ said to me: If you had seen al-Ḥasan, you would have said that the grief of all creatures had been spread upon him, from the length of those tears and the abundance of that trembling. From Ḥafṣ b. ʿUmar, he said: Al-Ḥasan wept, and it was said to him: What makes you weep? He said: I fear that tomorrow He will cast me into the Fire and not care. From ʿAbd al-Wahhāb b. ʿAṭāʾ, he said: Abū ʿUbayd al-Bājī related to us that he heard al-Ḥasan b. Abī al-Ḥusayn say: Rouse these hearts, for they are quick to become worn out. Restrain these souls, for they are ambitious and they incline to the worst end. If you compromise with them, nothing of your deeds will remain for you. So be patient and firm, for they are only nights that pass, and you are riders halted. Soon one of you will be called and will answer without turning around. So return with the righteous deeds you have at hand. This truth has exhausted people and stood between them and their desires. Only those who know its excellence and hope for its outcome endure this truth. From al-Ḥasan: He passed by some of the Qurʾān reciters at the doors of certain rulers and said: Have you fledged your pigeons, fattened your mules, and come carrying knowledge on your necks to their doors, so that they have become ascetic toward you? Indeed, if you had sat in your homes until they came seeking you, that would have been greater for you in their eyes. Disperse, may God disperse your limbs. Al-Ḥasan lived contemporaneously with many of the Companions. He transmitted ḥadīth from some of them and heard from some of them. He died on Thursday evening and was buried on Friday, the first day of Rajab, in this year. Ayyūb al-Sakhtiyānī and Ḥumayd al-Ṭawīl washed him, and al-Naḍr b. ʿAmr, the governor of al-Baṣrah, prayed over him, and he and Bilāl b. Abī Burdah walked before the bier. He was eighty-nine years old. The historians said: Al-Ḥasan died at eighty-eight years of age in the year 110, at the beginning of Rajab, one hundred days between him and Muḥammad b. Sīrīn. Muḥammad b. Sīrīn: Muḥammad b. Sīrīn, Abū Bakr al-Baṣrī, client of Anas b. Mālik: He heard from Abū Hurayrah, ʿAbd Allāh b. ʿUmar, ʿAbd Allāh b. al-Zubayr, ʿImrān b. Ḥuṣayn, and Anas b. Mālik. He is the most prolific transmitter from Shurayḥ and ʿUbaydah. From him related Qatādah, Khālid al-Ḥadhdhāʾ, Ayyūb al-Sakhtiyānī, and others. He was a pious jurist. From Ibn ʿĀʾishah, he said: Abū Muḥammad b. Sīrīn was from the people of Jarjarāyā, and he used to make copper pots. He came to ʿAyn al-Tamr to work there, and Khālid b. al-Walīd took him captive. From ʿUbayd b. Abī Bakr b. Anas b. Mālik, he said: This is the contract of Sīrīn in our possession: This is what Anas b. Mālik contracted with his servant Sīrīn for such and such thousand, and for two servants who would do his work. The scholars of biography said: Khālid b. al-Walīd had sent Sīrīn to ʿUmar when he went to Iraq, and ʿUmar gave him to Abū Ṭalḥah al-Anṣārī, and Abū Ṭalḥah gave him to Anas b. Mālik. Anas contracted with him for forty thousand, which he paid. To him were born Muḥammad, Anas, Maʿbad, Yaḥyā, Ḥafṣah, and Umm Muḥammad Ṣafiyyah, freedwoman of Abū Bakr al-Ṣiddīq. Eighteen veterans of Badr attended her marriage contract, among them Ubayy b. Kaʿb, and he would pray and they would say amen. Muḥammad was born two years before the end of the caliphate of ʿUthmān b. ʿAffān. Thirty children were born to him from one wife. He met Muḥammad b. ʿUmar, ʿImrān b. Ḥuṣayn, and Abū Hurayrah. He was scrupulous in jurisprudence and a jurist in scrupulousness. He incurred a debt and was imprisoned for it. They differed about the cause of that debt. Ibn Saʿd said: I asked Muḥammad b. ʿAbd Allāh al-Anṣārī about the cause of the debt, and he said: He bought food for forty thousand dirhams, and he was told something about the origin of the food that he disliked, so he abandoned it and gave it away in charity, and the money remained owed by him, so he was imprisoned. From al-Madāʾinī, he said: Ibn Sīrīn's imprisonment for debt was because he bought oil for four thousand dirhams, and found a dead mouse in one of the skins. He said: The mouse was in the press, so he poured out all the oil. He used to say: I reproached a man for something thirty years ago, and I think I have been punished for it. They used to think that he had reproached a man for poverty, and so he was afflicted with it. From Bishr b. ʿUmar, he said: Umm ʿAbbād, the wife of Hishām b. Ḥassān, related to us, saying: Ibn Sīrīn said: I have never seen a woman in sleep and known that she was not lawful to me without turning my gaze away from her. ʿAbd al-Raḥmān al-Qazzāz informed us with his chain from Abū ʿAwānah, who said: I saw Muḥammad b. Sīrīn pass through the market, and he did not pass by any people without them glorifying God and mentioning God Almighty. Muḥammad b. Nāṣir informed us with his chain from ʿAbd Allāh, the nephew of Ibn Sīrīn: that he was with Muḥammad b. Sīrīn when he came as a delegate to Ibn Hubayrah. When he came before him, he said: Peace be upon you. He said: He was reclining, so he sat up and said: How did you leave those behind you? He said: I left oppression rampant among them. He said: He was about to seize him, but Abū al-Zinād said to him: May God set the emir aright, he is an old man. He kept at him until he calmed down. When he gave them gifts, Iyās b. Muʿāwiyah brought him a gift, but he refused to accept it. He said: Do you reject the gift of the emir? He said: Do you give me charity while God has enriched me, or do you give me recompense for knowledge? I do not take recompense for knowledge. The scholars of biography said: Muḥammad b. Sīrīn saw in a dream as if Orion had preceded the Pleiades, so he began his will and said: Al-Ḥasan will die, and I will die after him, and he is nobler than I. Then al-Ḥasan died, and Muḥammad died one hundred days after him. And from Khālid b. Khidāsh, who said: Ḥammād b. Zayd said: Muḥammad died on the ninth of Shawwāl in the year one hundred and ten. Wahb b. Munabbih al-Yamānī Wahb b. Munabbih: Of the Abnāʾ, the Abnāʾ of the Persians whom Kisrā exiled to Yemen. He transmitted from Jābir, al-Nuʿmān b. Bashīr, and Ibn ʿAbbās. He sent the narration in mursal form from Muʿādh and Abū Hurayrah. He was a scholar and a devout worshipper. He said: I read ninety-two books of the books of God, Mighty and Majestic. He persisted in praying the dawn prayer with the ablution of the night prayer for forty years. And from Wahb b. Munabbih, who said: Faith is naked; its clothing is piety, its adornment is modesty, and its wealth is understanding. And from ʿAbd al-Ṣamad b. Maʿqil, who said: Wahb b. Munabbih said in an admonition of his: O son of Adam, there is none stronger than a Creator and none weaker than a creature, and none more powerful than one whose demand is in his own hand, and none weaker than one who is in the hand of his seeker. O son of Adam, that which will not return to you has gone from you, and that which will depart from you remains with you. O son of Adam, refrain from reaching what cannot be attained, from seeking what cannot be overtaken, from pursuing what cannot be found, and cut off your hope for what you have lost of things. Know that many a thing sought is evil for its seeker. O son of Adam, patience is only at the time of calamity, and greater than the calamity is the evil replacement after it. Yesterday is an accepted witness, a trustworthy performer, a wise arrival; it has bereaved you of itself and left in your hands its wisdom. Today is a friend bidding farewell; it was long in absence and swift in departure, and before it a just witness has passed. O son of Adam, origins have passed for us of which we are branches; the branch does not remain after its origin. O son of Adam, the people of this abode are but travelers; they do not untie the knots of the saddles except in another place, and they make do with borrowed things. How excellent is gratitude to the Giver of blessings and submission to the Changer. Endurance is only after extinction; we were created when we were not, and we shall perish then return. Verily, the borrowed things are today, and the gifts are tomorrow. Verily, a monstrous stripping or a plentiful gift has drawn near to us; so set right what you are going toward by what you are departing from. You are only in this abode a passing thing; the fates are shooting at you. That in which you are is a spoil for calamities. You do not receive a blessing except by parting with another, and no one of you who lives long faces a day of his life except by demolishing another of his appointed term, and no trace comes to life for him except a trace dies for him. And from Munīr, the mawlā of al-Faḍl b. Abī ʿAyyāsh, who said: I was sitting with Ibn Munabbih when a man came to him and said: I passed by so-and-so and he was reviling you. He became angry and said: Did Satan find no messenger other than you? I had not left him before that reviler came and greeted Wahb, and he returned the greeting, extended his hand, shook hands with him, and seated him beside him. He died in Ṣanʿāʾ in this year. It is also said: in the year one hundred and fourteen. Saʿd b. Masʿūd, Abū Masʿūd al-Tujībī: Of Tujīb, he came as a delegate to Sulaymān b. ʿAbd al-Malik. He was a righteous man, and he transmitted one ḥadīth. ʿUmar b. ʿAbd al-ʿAzīz sent him to the people of Ifrīqiyyah to teach its people understanding in religion.
Grades by grader
No grade is recorded for this wording.