Tarikh (al-Tabari) 553
Genealogy of Our Prophet Muhammad ﷺ and Some Accounts of His Forefathers and Ancestors
ذِكْرُ مَقْتَلِ كُلَيْبٍ وَالْأَيَّامِ بَيْنَ بَكْرٍ وَتَغْلِبَ وَكَانَ مِنْ حَدِيثِ الْحَرْبِ الَّتِي وَقَعَتْ بَيْنَ بَكْرٍ وَتَغْلِبَ ابْنَيْ وَائِلِ بْنِ هِنْبِ بْنِ أَفْصَى بْنِ دُعْمِيِّ بْنِ جَدِيلَةَ بْنِ أَسَدِ بْنِ رَبِيعَةَ بْنِ نِزَارِ بْنِ مَعَدِّ بْنِ عَدْنَانَ بِسَبَبِ قَتْلِ كُلَيْبٍ، وَاسْمُهُ وَائِلُ بْنُ رَبِيعَةَ بْنِ الْحَارِثِ بْنِ زُهَيْرِ بْنِ جُشَمَ بْنِ بَكْرِ بْنِ حُبَيْبِ بْنِ عَمْرِو بْنِ غَنْمِ بْنِ تَغْلِبَ، وَإِنَّمَا لُقِّبَ كُلَيْبًا لِأَنَّهُ كَانَ إِذَا سَارَ أَخَذَ مَعَهُ جَرْوَ كَلْبٍ، فَإِذَا مَرَّ بِرَوْضَةٍ أَوْ مَوْضِعٍ يُعْجِبُهُ ضَرَبَهُ، ثُمَّ أَلْقَاهُ فِي ذَلِكَ الْمَكَانِ وَهُوَ يَصِيحُ وَيَعْوِي، فَلَا يَسْمَعُ عُوَاءَهُ أَحَدٌ إِلَّا تَجَنَّبَهُ وَلَمْ يَقْرَبْهُ، وَكَانَ يُقَالُ لَهُ كُلَيْبُ وَائِلٍ، ثُمَّ اخْتَصَرُوا فَقَالُوا كُلَيْبٌ، فَغَلَبَ عَلَيْهِ. وَكَانَ لِوَاءُ رَبِيعَةَ بْنِ نِزَارٍ لِلْأَكْبَرِ فَالْأَكْبَرِ مِنْ وَلَدِهِ، فَكَانَ اللِّوَاءُ فِي عَنَزَةَ بْنِ أَسَدِ بْنِ رَبِيعَةَ، وَكَانَتْ سُنَّتَهُمْ أَنَّهُمْ يُصَفِّرُونَ لِحَاهُمْ وَيَقُصُّونَ شَوَارِبَهُمْ، فَلَا يَفْعَلُ ذَلِكَ مِنْ رَبِيعَةَ إِلَّا مَنْ يُخَالِفُهُمْ وَيُرِيدُ حَرْبَهُمْ. ثُمَّ تَحَوَّلَ اللِّوَاءُ فِي عَبْدِ قَيْسِ بْنِ أَفْصَى بْنِ دُعْمِيِّ بْنِ جَدِيلَةَ بْنِ أَسَدِ بْنِ رَبِيعَةَ بْنِ نِزَارٍ، وَكَانَتْ سُنَّتُهُمْ إِذَا شُتِمُوا لَطَمُوا مَنْ شَتَمَهُمْ، وَإِذَا لُطِمُوا قَتَلُوا مَنْ لَطَمَهُمْ. ثُمَّ تَحَوَّلَ اللِّوَاءُ فِي النَّمِرِ بْنِ قَاسِطِ بْنِ هِنْبٍ، وَكَانَ لَهُمْ غَيْرُ سُنَّةِ مَنْ تَقَدَّمَهُمْ. ثُمَّ تَحَوَّلَ اللِّوَاءُ إِلَى بَكْرِ بْنِ وَائِلٍ، فَسَاءُوا غَيْرَهُمْ فِي فَرْخِ طَائِرٍ، وَكَانُوا يُوثِقُونَ الْفَرْخَ بِقَارِعَةِ الطَّرِيقِ، فَإِذَا عُلِمَ بِمَكَانِهِ لَمْ يَسْلُكْ أَحَدٌ ذَلِكَ الطَّرِيقَ، وَيَسْلُكُ مَنْ يُرِيدُ الذَّهَابَ وَالْمَجِيءَ عَنْ يَمِينِهِ وَيَسَارِهِ. ثُمَّ تَحَوَّلَ اللِّوَاءُ إِلَى تَغْلِبَ، فَوَلِيَهُ وَائِلُ بْنُ رَبِيعَةَ، وَكَانَتْ سُنَّتُهُ مَا ذَكَرْنَاهُ مِنْ جَرْوِ الْكَلْبِ. وَلَمْ تَجْتَمِعْ مَعَدٌّ إِلَّا عَلَى ثَلَاثَةِ نَفَرٍ، وَهُمْ: عَامِرُ بْنُ الظَّرِبِ بْنِ عَمْرِو بْنِ بَكْرِ بْنِ يَشْكُرَ بْنِ الْحَارِثِ، وَهُوَ عَدْوَانُ بْنُ عَمْرِو بْنِ قَيْسِ عَيْلَانَ، وَهُوَ النَّاسُ بْنُ مُضَرَ - بِالنُّونِ - وَهُوَ أَخُو إِلْيَاسَ بْنِ مُضَرَ، وَكَانَ قَائِدَ مَعَدٍّ حِينَ تَمَذْحَجَتْ مَذْحِجٌ وَسَارَتْ إِلَى تِهَامَةَ، وَهِيَ أَوَّلُ وَقْعَةٍ كَانَتْ بَيْنَ تِهَامَةَ وَالْيَمَنِ. وَالثَّانِي: رَبِيعَةُ بْنُ الْحَارِثِ بْنِ مُرَّةَ بْنِ زُهَيْرِ بْنِ جُشَمَ بْنِ بَكْرِ بْنِ حُبَيْبِ بْنِ كَلْبٍ، وَكَانَ قَائِدَ مَعَدٍّ يَوْمَ السُّلَّانِ بَيْنَ أَهْلِ الْيَمَامَةِ وَالْيَمَنِ. وَالثَّالِثُ: وَائِلُ بْنُ رَبِيعَةَ، وَكَانَ قَائِدَ مَعَدٍّ يَوْمَ خَزَازٍ، فَفَضَّ جُمُوعَ الْيَمَنِ فَهَزَمَهُمْ، وَجَعَلَتْ لَهُ مَعَدٌّ قَسَمَ الْمُلْكِ وَتَاجَهُ وَطَاعَتَهُ، وَبَقِيَ زَمَانًا مِنَ الدَّهْرِ، ثُمَّ دَخَلَهُ زَهْوٌ شَدِيدٌ، وَبَغَى عَلَى قَوْمِهِ حَتَّى بَلَغَ مِنْ بَغْيِهِ أَنَّهُ كَانَ يَحْمِي مَوَاقِعَ السَّحَابِ فَلَا يُرْعَى حِمَاهُ، وَكَانَ يَقُولُ: وَحْشُ أَرْضِ كَذَا فِي جِوَارِي، فَلَا يُصَادُ، وَلَا يُورِدُ أَحَدٌ مَعَ إِبِلِهِ وَلَا يُوقِدُ نَارًا مَعَ نَارِهِ، وَلَا يَمُرُّ أَحَدٌ بَيْنَ بُيُوتِهِ وَلَا يُحْتَبَى فِي مَجْلِسِهِ. وَكَانَتْ بَنُو جُشَمَ وَبَنُو شَيْبَانَ أَخْلَاطًا فِي دَارٍ وَاحِدَةٍ إِرَادَةَ الْجَمَاعَةِ وَمَخَافَةَ الْفُرْقَةِ، وَتَزَوَّجَ كُلَيْبٌ جَلِيلَةَ بِنْتَ مُرَّةَ بْنِ شَيْبَانَ بْنِ ثَعْلَبَةَ، وَهِيَ أُخْتُ جَسَّاسِ بْنِ مُرَّةَ، وَحَمَى كُلَيْبٌ أَرْضًا مِنَ الْعَالِيَةِ فِي أَوَّلِ الرَّبِيعِ، وَكَانَ لَا يَقْرَبُهَا إِلَّا مُحَارِبٌ، ثُمَّ إِنَّ رَجُلًا يُقَالُ لَهُ سَعْدُ بْنُ شُمَيْسِ بْنِ طَوْقٍ الْجَرْمِيُّ نَزَلَ بِالْبَسُوسِ بِنْتِ مُنْقِذٍ التَّمِيمِيَّةِ خَالَةِ جَسَّاسِ بْنِ مُرَّةَ. وَكَانَ لِلْجَرْمِيِّ نَاقَةٌ اسْمُهَا سَرَابُ تَرْعَى مَعَ نُوقِ جَسَّاسٍ، وَهِيَ الَّتِي ضَرَبَتِ الْعَرَبُ بِهَا الْمَثَلَ فَقَالُوا: " أَشْأَمُ مِنْ سَرَابٍ "، " وَأَشْأَمُ مِنَ الْبَسُوسِ ". فَخَرَجَ كُلَيْبٌ يَوْمًا يَتَعَهَّدُ الْإِبِلَ وَمَرَاعِيَهَا فَأَتَاهَا وَتَرَدَّدَ فِيهَا، وَكَانَتْ إِبِلُهُ وَإِبِلُ جَسَّاسٍ مُخْتَلِطَةً، فَنَظَرَ كُلَيْبٌ إِلَى سَرَابٍ فَأَنْكَرَهَا، فَقَالَ لَهُ جَسَّاسٌ، وَهُوَ مَعَهُ: هَذِهِ نَاقَةُ جَارِنَا الْجَرْمِيِّ. فَقَالَ: لَا تَعُدْ هَذِهِ النَّاقَةُ إِلَى هَذَا الْحِمَى. فَقَالَ جَسَّاسٌ: لَا تَرْعَى إِبِلِي مَرْعًى إِلَّا وَهَذِهِ مَعَهَا، فَقَالَ كُلَيْبٌ: لَئِنْ عَادَتْ لَأَضَعَنَّ سَهْمِي فِي ضَرْعِهَا، فَقَالَ جَسَّاسٌ: لَئِنْ وَضَعْتَ سَهْمَكَ فِي ضَرْعِهَا لَأَضَعَنَّ سِنَانَ رُمْحِي فِي لَبَّتِكَ ! ثُمَّ تَفَرَّقَا، وَقَالَ كُلَيْبٌ لِامْرَأَتِهِ: أَتَرَيْنَ أَنَّ فِي الْعَرَبِ رَجُلًا مَانِعًا مِنِّي جَارَهُ ؟ قَالَتْ: لَا أَعْلَمُهُ إِلَّا جَسَّاسًا، فَحَدَّثَهَا الْحَدِيثَ. وَكَانَ بَعْدَ ذَلِكَ إِذَا أَرَادَ الْخُرُوجَ إِلَى الْحِمَى مَنَعَتْهُ وَنَاشَدَتْهُ اللَّهَ أَنْ لَا يَقْطَعَ رَحِمَهُ، وَكَانَتْ تَنْهَى أَخَاهَا جَسَّاسًا أَنْ يُسَرِّحَ إِبِلَهُ. ثُمَّ إِنَّ كُلَيْبًا خَرَجَ إِلَى الْحِمَى، وَجَعَلَ يَتَصَفَّحُ الْإِبِلَ، فَرَأَى نَاقَةَ الْجَرْمِيِّ فَرَمَى ضَرْعَهَا فَأَنْفَذَهُ، فَوَلَّتْ وَلَهَا عَجِيجٌ حَتَّى بَرَكَتْ بِفَنَاءِ صَاحِبِهَا. فَلَمَّا رَأَى مَا بِهَا صَرَخَ بِالذُّلِّ، وَسَمِعَتِ الْبَسُوسُ صُرَاخَ جَارِهَا، فَخَرَجَتْ إِلَيْهِ فَلَمَّا رَأَتْ مَا بِنَاقَتِهِ وَضَعَتْ يَدَهَا عَلَى رَأْسِهَا ثُمَّ صَاحَتْ: وَاذُلَّاهُ ! وَجَسَّاسٌ يَرَاهَا وَيَسْمَعُ، فَخَرَجَ إِلَيْهَا فَقَالَ لَهَا: اسْكُتِي وَلَا تُرَاعِي، وَسَكَّنَ الْجَرْمِيَّ، وَقَالَ لَهُمَا: إِنِّي سَأَقْتُلُ جَمَلًا أَعْظَمَ مِنْ هَذِهِ النَّاقَةِ، سَأَقْتُلُ غِلَالًا، وَكَانَ غِلَالٌ فَحْلُ إِبِلِ كُلَيْبٍ لَمْ يُرَ فِي زَمَانِهِ مِثْلَهُ، وَإِنَّمَا أَرَادَ جَسَّاسٌ بِمَقَالَتِهِ كُلَيْبًا. وَكَانَ لِكُلَيْبٍ عَيْنٌ يَسْمَعُ مَا يَقُولُونَ، فَأَعَادَ الْكَلَامَ عَلَى كُلَيْبٍ، فَقَالَ: لَقَدِ اقْتَصَرَ مِنْ يَمِينِهِ عَلَى غِلَالٍ. وَلَمْ يَزَلْ جَسَّاسٌ يَطْلُبُ غِرَّةَ كُلَيْبٍ، فَخَرَجَ كُلَيْبٌ يَوْمًا آمِنًا، فَلَمَّا بَعُدَ عَنِ الْبُيُوتِ رَكِبَ جَسَّاسٌ فَرَسَهُ وَأَخَذَ رُمْحَهُ وَأَدْرَكَ كُلَيْبًا، فَوَقَفَ كُلَيْبٌ. فَقَالَ لَهُ جَسَّاسٌ: يَا كُلَيْبُ الرُّمْحُ وَرَاءَكَ ! فَقَالَ: إِنْ كُنْتَ صَادِقًا فَأَقْبِلْ إِلَيَّ مِنْ أَمَامِي، وَلَمْ يَلْتَفِتْ إِلَيْهِ، فَطَعَنَهُ فَأَرْدَاهُ عَنْ فَرَسِهِ، فَقَالَ: يَا جَسَّاسُ أَغِثْنِي بِشَرْبَةٍ مِنْ مَاءٍ، فَلَمْ يَأْتِهِ بِشَيْءٍ، وَقَضَى كُلَيْبٌ نَحْبَهُ. فَأَمَرَ جَسَّاسٌ رَجُلًا كَانَ مَعَهُ اسْمُهُ عَمْرُو بْنُ الْحَارِثِ بْنِ ذُهْلِ بْنِ شَيْبَانَ فَجَعَلَ عَلَيْهِ أَحْجَارًا لِئَلَّا تَأْكُلَهُ السِّبَاعُ. وَفِي ذَلِكَ يَقُولُ مُهَلْهِلُ بْنُ رَبِيعَةَ، أَخُو كُلَيْبٍ: قَتِيلٌ مَا قَتِيلُ الْمَرْءِ عَمْرٌو وَجَسَّاسُ بْنُ مُرَّةَ ذِي صَرِيمِ أَصَابَ فُؤَادَهُ بِأَصَمَّ لَدْنٍ فَلَمْ يَعْطِفْ هُنَاكَ عَلَى حَمِيمِ فَإِنَّ غَدًا وَبَعْدَ غَدٍ لَرَهْنٌ لِأَمْرٍ مَا يُقَامُ لَهُ عَظِيمِ جَسِيمًا مَا بَكَيْتُ بِهِ كُلَيْبًا إِذَا ذُكِرَ الْفِعَالُ مِنَ الْجَسِيمِ سَأَشْرَبُ كَأْسَهَا صِرْفًا وَأَسْقِي بِكَأْسٍ غَيْرِ مِنْطَقَةٍ مُلِيمِ وَلَمَّا قَتَلَ جَسَّاسٌ كُلَيْبًا انْصَرَفَ عَلَى فَرَسِهِ يُرْكِضُهُ وَقَدْ بَدَتْ رُكْبَتَاهُ، فَلَمَّا نَظَرَ أَبُوهُ مَرَّةً إِلَى ذَلِكَ قَالَ: لَقَدْ أَتَاكُمْ جَسَّاسٌ بِدَاهِيَةٍ، مَا رَأَيْتُهُ قَطُّ بَادِيَ الرُّكْبَتَيْنِ إِلَى الْيَوْمِ ! فَلَمَّا وَقَفَ عَلَى أَبِيهِ قَالَ: مَا لَكَ يَا جَسَّاسُ ؟ قَالَ: طَعَنْتُ طَعْنَةً يَجْتَمِعُ بَنُو وَائِلٍ غَدًا لَهَا رَقْصًا. قَالَ: وَمَنْ طَعَنْتَ ؟ لِأُمِّكِ الثُّكْلُ ! قَالَ: قَتَلْتُ كُلَيْبًا. قَالَ: أَفَعَلْتَ ؟ قَالَ: نَعَمْ. قَالَ: بِئْسَ وَاللَّهِ مَا جِئْتَ بِهِ قَوْمَكَ ! فَقَالَ جَسَّاسٌ: تَأَهَّبْ عَنْكَ أُهْبَةَ ذِي امْتِنَاعٍ فَإِنَّ الْأَمْرَ جَلَّ عَنِ التَّلَاحِي فَإِنِّي قَدْ جَنَيْتُ عَلَيْكَ حَرْبًا تُغِصُّ الشَّيْخَ بِالْمَاءِ الْقَرَاحِ فَلَمَّا سَمِعَ أَبُوهُ قَوْلَهُ خَافَ خِذْلَانَ قَوْمِهِ لِمَا كَانَ مِنْ لَائِمَتِهِ إِيَّاهُ، فَقَالَ يُجِيبُهُ: فَإِنْ تَكُ قَدْ جَنَيْتَ عَلَيَّ حَرْبًا تُغِصُّ الشَّيْخَ بِالْمَاءِ الْقَرَاحِ جَمَعَتْ بِهَا يَدَيْكَ عَلَى كُلَيْبٍ فَلَا وَكْلٌ وَلَا رَثُّ السِّلَاحِ سَأَلْبَسُ ثَوْبَهَا وَأَذُودُ عَنِّي بِهَا عَارَ الْمَذَلَّةِ وَالْفَضَاحِ ثُمَّ إِنَّ مُرَّةَ دَعَا قَوْمَهُ إِلَى نُصْرَتِهِ، فَأَجَابُوهُ وَجَلُوا الْأَسِنَّةَ وَشَحَذُوا السُّيُوفَ وَقَوَّمُوا الرِّمَاحَ وَتَهَيَّأُوا لِلرِّحْلَةِ إِلَى جَمَاعَةِ قَوْمِهِمْ. وَكَانَ هَمَّامُ بْنُ مُرَّةَ أَخُو جَسَّاسٍ، وَمُهَلْهِلٌ أَخُو كُلَيْبٍ فِي ذَلِكَ الْوَقْتِ يَشْرَبَانِ، فَبَعَثَ جَسَّاسٌ إِلَى هَمَّامٍ جَارِيَةً لَهُمْ تُخْبِرُهُ الْخَبَرَ، فَانْتَهَتْ إِلَيْهِمَا وَأَشَارَتْ إِلَى هَمَّامٍ، فَقَامَ إِلَيْهَا، فَأَخْبَرَتْهُ، فَقَالَ لَهُ مُهَلْهِلٌ: مَا قَالَتْ لَكَ الْجَارِيَةُ ؟ وَكَانَ بَيْنَهُمَا عَهْدٌ أَلَّا يَكْتُمَ أَحَدُهُمَا صَاحِبَهُ شَيْئًا، فَذَكَرَ لَهُ مَا قَالَتِ الْجَارِيَةُ، وَأَحَبَّ أَنْ يُعْلِمَهُ ذَلِكَ فِي مُدَاعَبَةٍ وَهَزْلٍ، فَقَالَ لَهُ مُهَلْهِلٌ: اسْتُ أَخِيكَ أَضْيَقُ مِنْ ذَلِكَ ! فَأَقْبَلَا عَلَى شُرْبِهِمَا، فَقَالَ لَهُ مُهَلْهِلٌ: اشْرَبْ، فَالْيَوْمَ خَمْرٌ وَغَدًا أَمْرٌ. فَشَرِبَ هَمَّامٌ وَهُوَ حَذِرٌ خَائِفٌ، فَلَمَّا سَكِرَ مُهَلْهِلٌ عَادَ هَمَّامٌ إِلَى أَهْلِهِ، فَسَارُوا مِنْ سَاعَتِهِمْ إِلَى جَمَاعَةِ قَوْمِهِمْ، وَظَهَرَ أَمْرُ كُلَيْبٍ، فَذَهَبُوا إِلَيْهِ فَدَفَنُوهُ، فَلَمَّا دُفِنَ شُقَّتِ الْجُيُوبُ وَخُمِشَتِ الْوُجُوهُ وَخَرَجَ الْأَبْكَارُ وَذَوَاتُ الْخُدُودِ الْعَوَائِقُ إِلَيْهِ وَقُمْنَ لِلْمَأْتَمِ، فَقَالَ النِّسَاءُ لِأُخْتِ كُلَيْبٍ: أَخْرِجِي جَلِيلَةَ أُخْتَ جَسَّاسٍ عَنَّا، فَإِنَّ قِيَامَهَا فِيهِ شَمَاتَةٌ وَعَارٌ عَلَيْنَا، وَكَانَتِ امْرَأَةَ كُلَيْبٍ، كَمَا ذَكَرْنَا، فَقَالَتْ لَهَا أُخْتُ كُلَيْبٍ: اخْرُجِي عَنْ مَأْتَمِنَا، فَأَنْتِ أُخْتُ قَاتِلِنَا، وَشَقِيقَةُ وَاتِرِنَا، فَخَرَجَتْ تَجُرُّ عِطَافَهَا، فَلَقِيَهَا أَبُوهَا مُرَّةُ فَقَالَ لَهَا: مَا وَرَاءَكِ يَا جَلِيلَةُ ؟ فَقَالَتْ: ثُكْلُ الْعَدَدِ، وَحُزْنُ الْأَبَدِ، وَفَقْدُ خَلِيلٍ، وَقَتْلُ أَخٍ عَنْ قَلِيلٍ، وَبَيْنَ هَذَيْنِ غَرْسُ الْأَحْقَادِ، وَتَفَتُّتُ الْأَكْبَادِ. فَقَالَ لَهَا: أَوَيَكُفُّ ذَلِكَ كَرَمُ الصَّفْحِ وَإِغْلَاءُ الدِّيَاتِ ؟ فَقَالَتْ: أُمْنِيَةُ مَخْدُوعٍ وَرَبِّ الْكَعْبَةِ ! أَلِبُدْنٍ تَدَعُ لَكَ تَغْلِبُ دَمَ رَبِّهَا ! وَلَمَّا رَحَلَتْ جَلِيلَةُ قَالَتْ أُخْتُ كُلَيْبٍ: رِحْلَةُ الْمُعْتَدِي وَفِرَاقُ الشَّامِتِ، وَيْلٌ غَدًا لِآلِ مُرَّةَ مِنَ الْكَرَّةِ بَعْدَ الْكَرَّةِ. فَبَلَغَ قَوْلُهَا جَلِيلَةَ، فَقَالَتْ: وَكَيْفَ تَشْمَتُ الْحُرَّةُ بِهَتْكِ سِتْرِهَا وَتَرَقُّبِ وَتْرِهَا ! أَسْعَدَ اللَّهُ أُخْتِي أَلَا قَالَتْ: نَفْرَةُ الْحَيَاءِ وَخَوْفُ الْأَعْدَاءِ ! ثُمَّ أَنْشَأَتْ تَقُولُ: يَا ابْنَةَ الْأَقْوَامِ إِنْ شِئْتِ فَلَا تَعْجَلِي بِاللَّوْمِ حَتَّى تَسْأَلِي فَإِذَا أَنْتِ تَبَيَّنْتِ الَّذِي يُوجِبُ اللَّوْمَ فَلُومِي وَاعْذُلِي إِنْ تَكُنْ أُخْتُ امْرِئٍ لِيمَتْ عَلَى شَفَقٍ مِنْهَا عَلَيْهِ فَافْعَلِي جَلَّ عِنْدِي فِعْلُ جَسَّاسٍ فَيَا حَسْرَتَا عَمَّا انْجَلَى أَوْ يَنْجَلِي فِعْلُ جَسَّاسٍ عَلَى وَجْدِي بِهِ قَاطِعٌ ظَهْرِي وَمُدْنٍ أَجَلِي لَوْ بِعَيْنٍ فُقِئَتْ عَيْنٌ سِوَى أُخْتِهَا فَانْفَقَأَتْ لَمْ أَحْفِلِ تَحْمِلُ الْعَيْنُ قَذَى الْعَيْنِ كَمَا تَحْمِلُ الْأُمُّ أَذَى مَا تَفْتَلِي يَا قَتِيلًا قَوَّضَ الدَّهْرُ بِهِ سَقْفَ بَيْتَيَّ جَمِيعًا مِنْ عَلِ هَدَمَ الْبَيْتَ الَّذِي اسْتَحْدَثْتُهُ وَانْثَنَى فِي هَدْمِ بَيْتِي الْأَوَّلِ وَرَمَانِي قَتْلُهُ مِنْ كَثَبٍ رَمْيَةَ الْمُصْمِي بِهِ الْمُسْتَأْصِلِ يَا نِسَائِي دُونَكُنَّ الْيَوْمَ قَدْ خَصَّنِي الدَّهْرُ بِرُزْءٍ مُعْضِلِ خَصَّنِي قَتْلُ كُلَيْبٍ بِلَظًى مِنْ وَرَائِي وَلَظًى مُسْتَقْبِلِ لَيْسَ مَنْ يَبْكِي لِيَوْمَيْهِ كَمَنْ إِنَّمَا يَبْكِي لِيَوْمٍ مُقْبِلِ يَشْتَفِي الْمُدْرِكُ بِالثَّأْرِ وَفِي دَرْكِيَ ثَأْرِيَ ثُكْلُ الْمُثْكِلِ لَيْتَهُ كَانَ دَمًا فَاحْتَلَبُوا دِرَرًا مِنْهُ دَمِي مِنْ أَكْحَلِي إِنَّنِي قَاتِلَةٌ مَقْتُولَةٌ وَلَعَلَّ اللَّهَ أَنْ يَرْتَاحَ لِي وَأَمَّا مُهَلْهِلٌ، وَاسْمُهُ عَدِيٌّ، وَقِيلَ: امْرُؤُ الْقَيْسِ، وَهُوَ خَالُ امْرِئِ الْقَيْسِ بْنِ حُجْرٍ الْكِنْدِيِّ وَإِنَّمَا لُقِّبَ مُهَلْهِلًا لِأَنَّهُ أَوَّلُ مَنْ هَلْهَلَ الشِّعْرَ وَقَصَّدَ الْقَصَائِدَ، وَأَوَّلُ مَنْ كَذَبَ فِي شِعْرِهِ، فَإِنَّهُ لَمَّا صَحَا لَمْ يَرُعْهُ إِلَّا النِّسَاءُ يَصْرُخْنَ: أَلَا إِنَّ كُلَيْبًا قُتِلَ، فَقَالَ، وَهُوَ أَوَّلُ شِعْرٍ قِيلَ فِي هَذِهِ الْحَادِثَةِ: كُنَّا نَغَارُ عَلَى الْعَوَاتِقِ أَنْ تُرَى بِالْأَمْسِ خَارِجَةً عَنِ الْأَوْطَانِ فَخَرَجْنَ حَيْثُ ثَوَى كُلَيْبٌ حُسَّرًا مُسْتَيْقِنَاتٍ بَعْدَهُ بِهَوَانِ فَتَرَى الْكَوَاعِبَ كَالظِّبَاءِ عَوَاطِلًا إِذْ حَانَ مَصْرَعُهُ مِنَ الْأَكْفَانِ يَخْمِشْنَ مِنْ أَدَمِ الْوُجُوهِ حَوَاسِرًا مِنْ بَعْدِهِ وَيَعِدْنَ بِالْأَزْمَانِ مُتَسَلِّبَاتٍ نَكْدَهُنَّ وَقَدْ رَوَى أَجْوَافَهُنَّ بِحُرْقَةٍ وَوَرَانِي وَيَقُلْنَ مَنْ لِلْمُسْتَضِيفِ إِذَا دَعَا أَمْ مَنْ لَخَضْبِ عَوَالِيَ الْمُرَّانِ أَمْ لِاتِّسَارٍ بِالْجَزُورِ إِذَا غَدَا رِيحٌ يُقَطِّعُ مَعْقِدَ الْأَشْطَانِ أَمَّنْ لِإِسْبَاقِ الدِّيَاتِ وَجَمْعِهَا وَلِفَادِحَاتِ نَوَائِبِ الْحَدَثَانِ كَانَ الذَّخِيرَةَ لِلزَّمَانِ فَقَدْ أَتَى فُقْدَانُهُ وَأَخَلَّ رُكْنَ مَكَانِي يَا لَهْفَ نَفْسِي مِنْ زَمَانٍ فَاجِعٍ أَلْقَى عَلَيَّ بِكَلْكَلٍ وَجِرَانِ بِمُصِيبَةٍ لَا تُسْتَقَالُ جَلِيلَةٍ غَلَبَتْ عَزَاءَ الْقَوْمِ وَالنِّسْوَانِ هَدَّتْ حُصُونًا كُنَّ قَبْلُ مَلَاوِذًا لِذَوِي الْكُهُولِ مَعًا وَلِلشُّبَّانِ أَضْحَتْ وَأَضْحَى سُورُهَا مِنْ بَعْدِهِ مُتَهَدِّمَ الْأَرْكَانِ وَالْبُنْيَانِ فَابْكِينَ سَيِّدَ قَوْمِهِ وَانْدُبْنَهُ شُدَّتْ عَلَيْهِ قَبَاطِيَ الْأَكْفَانِ وَابْكِينَ لِلْأَيْتَامِ لَمَّا أَقْحَطُوا وَابْكِينَ عِنْدَ تَخَاذُلِ الْجِيرَانِ وَابْكِينَ مَصْرَعَ جِيدِهِ مُتَزَمِّلًا بِدِمَائِهِ فَلَذَاكَ مَا أَبْكَانِي فَلْأَتْرُكَنَّ بِهِ قَبَائِلَ تَغْلِبٍ قَتْلَى بِكُلِّ قَرَارَةٍ وَمَكَانِ قَتْلَى تُعَاوِرُهَا النُّسُورُ أَكُفَّهَا يَنْهَشْنَهَا وَحَوَاجِلُ الْغِرْبَانِ ثُمَّ انْطَلَقَ إِلَى الْمَكَانِ الَّذِي قُتِلَ فِيهِ كُلَيْبٌ فَرَأَى دَمَهُ، وَأَتَى قَبْرَهُ فَوَقَفَ عَلَيْهِ ثُمَّ قَالَ: إِنَّ تَحْتَ التُّرَابِ حَزْمًا وَعَزْمًا وَخَصِيمًا أَلَدَّ ذَا مِعْلَاقِ حَيَّةً فِي الْوِجَارِ أَرْبُدَ لَا يَنْ فَعُ مِنْهُ السَّلِيمَ نَفْثُ الرَّاقِي ثُمَّ جَزَّ شَعْرَهُ، وَقَصَّرَ ثَوْبَهُ، وَهَجَرَ النِّسَاءَ، وَتَرَكَ الْغَزَلَ، وَحَرَّمَ الْقِمَارَ وَالشَّرَابَ، وَجَمَعَ إِلَيْهِ قَوْمَهُ وَأَرْسَلَ رِجَالًا مِنْهُمْ إِلَى بَنِي شَيْبَانَ، فَأَتَوْا مُرَّةَ بْنَ ذُهْلِ بْنِ شَيْبَانَ وَهُوَ فِي نَادِي قَوْمِهِ فَقَالُوا لَهُ: إِنَّكُمْ أَتَيْتُمْ عَظِيمًا بِقَتْلِكُمْ كُلَيْبًا بِنَاقَةٍ وَقَطَّعْتُمُ الرَّحِمَ، وَانْتَهَكْتُمُ الْحُرْمَةَ، وَإِنَّا نَعْرِضُ عَلَيْكَ خِلَالًا أَرْبَعًا، لَكُمْ فِيهَا مَخْرَجٌ، وَلَنَا فِيهَا مَقْنَعٌ: إِمَّا أَنْ تُحْيِيَ لَنَا كُلَيْبًا، أَوْ تَدْفَعَ إِلَيْنَا قَاتِلَهُ جَسَّاسًا فَنَقْتُلَهُ بِهِ، أَوْ هَمَّامًا فَإِنَّهُ كُفُؤٌ لَهُ، أَوْ تُمَكِّنُنَا مِنْ نَفْسِكَ، فَإِنَّ فِيكَ وَفَاءً لِدَمِهِ. فَقَالَ لَهُمْ: أَمَّا إِحْيَائِي كُلَيْبًا فَلَسْتُ قَادِرًا عَلَيْهِ، وَأَمَّا دَفْعِي جَسَّاسًا إِلَيْكُمْ فَإِنَّهُ غُلَامٌ طَعَنَ طَعْنَةً عَلَى عَجَلٍ، وَرَكِبَ فَرَسَهُ، فَلَا أَدْرِي أَيَّ بِلَادٍ قَصَدَ، وَأَمَّا هَمَّامٌ فَإِنَّهُ أَبُو عَشَرَةٍ وَأَخُو عَشَرَةٍ وَعَمُّ عَشَرَةٍ كُلُّهُمْ فُرْسَانُ قَوْمِهِمْ فَلَنْ يُسْلِمُوهُ بِجَرِيرَةِ غَيْرِهِ، وَأَمَّا أَنَا فَمَا هُوَ إِلَّا أَنْ تَجُولَ الْخَيْلُ جَوْلَةً فَأَكُونَ أَوَّلَ قَتِيلٍ فَمَا أَتَعَجَّلُ الْمَوْتَ، وَلَكِنْ لَكُمْ عِنْدِي خَصْلَتَانِ: أَمَّا إِحْدَاهُمَا فَهَؤُلَاءِ أَبْنَائِي الْبَاقُونَ فَخُذُوا أَيَّهُمْ شِئْتُمْ فَاقْتُلُوهُ بِصَاحِبِكُمْ وَأَمَّا الْأُخْرَى فَإِنِّي أَدْفَعُ إِلَيْكُمْ أَلْفَ نَاقَةٍ سُودِ الْحَدَقِ حُمْرِ الْوَبَرِ. فَغَضِبَ الْقَوْمُ وَقَالُوا: قَدْ أَسَأْتَ بِبَذْلِ هَؤُلَاءِ وَتَسُومُنَا اللَّبَنَ مِنْ دَمِ كُلَيْبٍ ؟ وَنَشِبَتِ الْحَرْبُ بَيْنَهُمْ. وَلَحِقَتْ جَلِيلَةُ زَوْجَةُ كُلَيْبٍ بِأَبِيهَا وَقَوْمِهَا، وَاعْتَزَلَتْ قَبَائِلُ بَكْرٍ الْحَرْبَ وَكَرِهُوا مُسَاعَدَةَ بَنِي شَيْبَانَ عَلَى الْقِتَالِ وَأَعْظَمُوا قَتْلَ كُلَيْبٍ، فَتَحَوَّلَتْ لُجَيْمٌ وَيَشْكُرُ، وَكَفَّ الْحَارِثُ بْنُ عُبَادٍ عَنْ نَصْرِهِمْ وَمَعَهُ أَهْلُ بَيْتِهِ، وَقَالَ مُهَلْهِلٌ عِدَّةَ قَصَائِدَ يَرْثِي كُلَيْبًا مِنْهَا: كُلَيْبٌ لَا خَيْرَ فِي الدُّنْيَا وَمَنْ فِيهَا إِذْ أَنْتَ خَلَّيْتَهَا فِيمَنْ يُخَلِّيهَا كُلَيْبٌ أَيُّ فَتَى عِزٍّ وَمَكْرُمَةٍ تَحْتَ السَّقَائِفِ إِذْ يَعْلُوكَ سَافِيهَا نَعَى النُّعَاةُ كُلَيْبًا لِي فَقُلْتُ لَهُمْ: مَالَتْ بِنَا الْأَرْضُ أَوْ زَالَتْ رَوَاسِيهَا الْحَزْمُ وَالْعَزْمُ كَانَا مِنْ صَنِيعَتِهِ مَا كُلُّ آلَائِهِ يَا قَوْمِ أُحْصِيهَا الْقَائِدُ الْخَيْلَ تَرْدِي فِي أَعِنَّتِهَا رَهْوًا إِذَا الْخَيْلُ لَجَّتْ فِي تَعَادِيهَا مِنْ خَيْلِ تَغْلِبَ مَا تُلْقَى أَسِنَّتُهَا إِلَّا وَقَدْ خَضَّبُوهَا مِنْ أَعَادِيهَا يُهَزْهِزُونَ مِنَ الْخَطِّيِّ مُدْمَجَةً صُمًّا أَنَابِيبُهَا زُرْقًا عَوَالِيهَا لَيْتَ السَّمَاءَ عَلَى مَنْ تَحْتَهَا وَقَعَتْ وَانْشَقَّتِ الْأَرْضُ فَانْجَابَتْ بِمَنْ فِيهَا لَا أَصْلَحَ اللَّهُ مِنَّا مَنْ يُصَالِحُكُمْ مَا لَاحَتِ الشَّمْسُ فِي أَعْلَى مَجَارِيهَا فَالْتَقَوْا فِي أَوَّلِ قِتَالٍ كَانَ بَيْنَهُمْ - فِي قَوْلٍ - يَوْمَ عُنَيْزَةَ، وَهِيَ عِنْدَ فُلْجَةٍ، وَكَانَا عَلَى السَّوَاءِ، فَقَالَ مُهَلْهِلٌ: كَأَنَّا غُدْوَةً وَبَنِي أَبِينَا بِجَنْبِ عُنَيْزَةٍ رَحَيَا مُدِيرِ وَلَوْلَا الرِّيحُ أُسْمِعَ أَهْلُ حُجْرٍ صَلِيلَ الْبِيضِ تُقْرَعُ بِالذُّكُورِ فَتَفَرَّقُوا ثُمَّ بَقُوا زَمَانًا، ثُمَّ إِنَّهُمُ الْتَقَوْا بِمَاءٍ يُقَالُ لَهُ النِّهْيُ، كَانَتْ بَنُو شَيْبَانَ نَازِلَةً عَلَيْهِ، وَيُرْوَى أَنَّهَا أَوَّلُ وَقْعَةٍ كَانَتْ بَيْنَهُمْ، وَكَانَ رَئِيسَ تَغْلِبَ مُهَلْهِلٌ، وَرَئِيسَ شَيْبَانَ الْحَارِثُ بْنُ مُرَّةَ، وَكَانَتِ الدَّائِرَةُ لِبَنِي تَغْلِبَ، وَكَانَتِ الشَّوْكَةُ فِي بَنِي شَيْبَانَ، وَاسْتَحَرَّ الْقِتَالُ فِيهِمْ إِلَّا أَنَّهُ لَمْ يُقْتَلْ ذَلِكَ الْيَوْمَ أَحَدٌ مِنْ بَنِي مُرَّةَ. ثُمَّ الْتَقَوْا بِالذَّنَائِبِ، وَهِيَ أَعْظَمُ وَقْعَةٍ كَانَتْ لَهُمْ، فَظَفِرَتْ بَنُو تَغْلِبَ وَقَتَلَتْ بَكْرًا مَقْتَلَةً عَظِيمَةً، وَقُتِلَ فِيهَا شَرَاحِيلُ بْنُ مُرَّةَ بْنِ هَمَّامِ بْنِ ذُهْلِ بْنِ شَيْبَانَ، وَهُوَ جَدُّ الْحَوْفَزَانِ وَجَدُّ مَعْنِ بْنِ زَائِدَةَ، وَقُتِلَ الْحَارِثُ بْنُ مُرَّةَ بْنِ ذُهْلِ بْنِ شَيْبَانَ، وَقُتِلَ مِنْ بَنِي ذُهْلِ بْنِ ثَعْلَبَةَ عَمْرُو بْنُ سَدُوسِ بْنِ شَيْبَانَ بْنِ ذُهْلٍ وَغَيْرُهُمْ مِنْ رُؤَسَاءِ بَكْرٍ. ثُمَّ الْتَقَوْا يَوْمَ وَارِدَاتٍ فَاقْتَتَلُوا قِتَالًا شَدِيدًا فَظَفِرَتْ تَغْلِبُ أَيْضًا، وَكَثُرَ الْقَتْلُ فِي بَكْرٍ، فَقُتِلَ هَمَّامُ بْنُ مُرَّةَ بْنِ ذُهْلِ بْنِ شَيْبَانَ أَخُو جَسَّاسٍ لِأَبِيهِ وَأُمِّهِ، فَمَرَّ مُهَلْهِلٌ، فَلَمَّا رَآهُ قَتِيلًا قَالَ: وَاللَّهِ مَا قُتِلَ بَعْدَ كُلَيْبٍ أَعَزُّ عَلَيَّ مِنْكَ، وَاللَّهِ لَا تَجْتَمِعُ بَكْرٌ بَعْدَكُمَا عَلَى خَيْرٍ أَبَدًا. وَقِيلَ: إِنَّمَا قُتِلَ يَوْمَ الْقُصَيْبَاتِ، قَبْلَ يَوْمِ قِضَةَ، قَتَلَهُ نَاشِرَةُ، وَكَانَ هَمَّامٌ قَدِ الْتَقَطَهُ وَرَبَّاهُ وَسَمَّاهُ نَاشِرَةَ، وَكَانَ عِنْدَهُ. فَلَمَّا شَبَّ عَلِمَ أَنَّهُ تَغْلَبِيٌّ، فَلَمَّا كَانَ هَذَا الْيَوْمُ جَعَلَ هَمَّامٌ يُقَاتِلُ فَإِذَا عَطِشَ جَاءَ إِلَى قَرْيَةٍ لَهُ يَشْرَبُ مِنْهَا، فَتَغَفَّلَهُ نَاشِرَةُ فَقَتَلَهُ وَلَحِقَ بِقَوْمِهِ تَغْلِبَ، وَكَادَ جَسَّاسٌ يُؤْخَذُ فَسَلِمَ، فَقَالَ مُهَلْهِلٌ: لَوْ أَنَّ خَيْلِيَ أَدْرَكَتْكَ وَجَدْتَهُمْ مِثْلَ اللُّيُوثِ بِسَتْرِ غُبِّ عَرِينِ وَيَقُولُ فِيهَا: وَلَأُورِدَنَّ الْخَيْلَ بَطْنَ أَرَاكَةٍ وَلَأَقْضِيَنَّ بِفِعْلِ ذَاكَ دُيُونِي وَلَأَقْتُلَنَّ جَحَاجِحًا مِنْ بِكْرِكُمْ وَلَأُبْكِيَنَّ بِهَا جُفُونَ عُيُونِ حَتَّى تَظَلَّ الْحَامِلَاتُ مَخَافَةً مِنْ وَقَعِنَا يَقْذِفْنَ كُلَّ جَنِينِ وَقِيلَ فِي تَرْتِيبِ الْأَيَّامِ غَيْرُ مَا ذَكَرْنَا، وَسَنَذْكُرُهُ إِنْ شَاءَ اللَّهُ تَعَالَى. وَكَانَ أَبُو نُوَيْرَةَ التَّغْلِبِيُّ وَغَيْرُهُ طَلَائِعَ قَوْمِهِ، وَكَانَ جَسَّاسٌ وَغَيْرُهُ طَلَائِعَ قَوْمِهِمْ، وَالْتَقَى بَعْضَ اللَّيَالِي جَسَّاسٌ وَأَبُو نُوَيْرَةَ، فَقَالَ لَهُ أَبُو نُوَيْرَةَ: اخْتَرْ إِمَّا الصِّرَاعَ أَوِ الطِّعَانَ أَوِ الْمُسَايَفَةَ. فَاخْتَارَ جَسَّاسٌ الصِّرَاعَ، فَاصْطَرَعَا وَأَبْطَأَ كُلُّ وَاحِدٍ مِنْهُمْ عَلَى أَصْحَابِ حَيِّهِ، وَطَلَبُوهُمَا فَأَصَابُوهُمَا وَهُمَا يَصْطَرِعَانِ، وَقَدْ كَادَ جَسَّاسٌ يَصْرَعُهُ، فَفَرَّقُوا بَيْنَهُمَا. وَجَعَلَتْ تِغْلِبُ تَطْلُبُ جَسَّاسًا أَشَدَّ الطَّلَبِ، فَقَالَ لَهُ مُرَّةُ: الْحَقْ بِأَخْوَالِكَ بِالشَّامِ، فَامْتَنَعَ، فَأَلَحَّ عَلَيْهِ أَبُوهُ فَسَيَّرَهُ سِرًّا فِي خَمْسَةِ نَفَرٍ: وَبَلَغَ الْخَبَرُ إِلَى الْمُهَلْهِلِ، فَنَدَبَ أَبَا نُوَيْرَةَ وَمَعَهُ ثَلَاثُونَ رَجُلًا مِنْ شُجْعَانِ أَصْحَابِهِ فَسَارُوا مُجِدِّينَ، فَأَدْرَكُوا جَسَّاسًا، فَقَاتَلَهُمْ فَقُتِلَ أَبُو نُوَيْرَةَ وَأَصْحَابُهُ وَلَمْ يَبْقَ مِنْهُمْ غَيْرُ رَجُلَيْنِ، وَجُرِحَ جَسَّاسٌ جُرْحًا شَدِيدًا مَاتَ مِنْهُ، وَقُتِلَ أَصْحَابُهُ فَلَمْ يَسْلَمْ غَيْرُ رَجُلَيْنِ أَيْضًا، فَعَادَ كُلُّ وَاحِدٍ مِنَ السَّالِمَيْنِ إِلَى أَصْحَابِهِ. فَلَمَّا سَمِعَ مُرَّةُ قَتْلَ ابْنِهِ جَسَّاسٍ قَالَ: إِنَّمَا يُحْزِنُنِي أَنْ كَانَ لَمْ يَقْتُلْ مِنْهُمْ أَحَدًا. فَقِيلَ لَهُ: إِنَّهُ قَتَلَ بِيَدِهِ أَبَا نُوَيْرَةَ رَئِيسَ الْقَوْمِ، وَقَتَلَ مَعَهُ خَمْسَةَ عَشَرَ رَجُلًا، مَا شَرَكَهُ مِنَّا أَحَدٌ فِي قَتْلِهِمْ وَقَتَلْنَا نَحْنُ الْبَاقِينَ، فَقَالَ: ذَلِكَ مِمَّا يُسْكِنُ قَلْبِي عَنْ جَسَّاسٍ. وَقِيلَ: إِنَّ جَسَّاسًا آخِرُ مَنْ قُتِلَ فِي حَرْبِ بَكْرٍ وَتَغْلِبَ، وَكَانَ سَبَبَ قَتْلِهِ أَنَّ أُخْتَهُ جَلِيلَةَ كَانَتْ تَحْتَ كُلَيْبِ وَائِلٍ. فَلَمَّا قُتِلَ كُلَيْبٌ عَادَتْ إِلَى أَبِيهَا وَهِيَ حَامِلٌ وَوَقَعَتِ الْحَرْبُ، وَكَانَ مِنَ الْفَرِيقَيْنِ مَا كَانَ، ثُمَّ عَادُوا إِلَى الْمُوَادَعَةِ بَعْدَمَا كَادَتِ الْفِئَتَانِ تَتَفَانَيَانِ، فَوَلَدَتْ أُخْتُ جَسَّاسٍ غُلَامًا فَسَمَّتْهُ هِجْرِسًا، وَرَبَّاهُ جَسَّاسٌ، وَكَانَ لَا يَعْرِفُ أَبًا غَيْرَهُ، فَزَوَّجَهُ ابْنَتَهُ فَوَقَعَ بَيْنَ هِجْرِسَ وَبَيْنَ رَجُلٍ مِنْ بَكْرٍ كَلَامٌ، فَقَالَ لَهُ الْبَكْرِيُّ: مَا أَنْتَ بِمُنْتَهٍ حَتَّى نُلْحِقَكَ بِأَبِيكَ. فَأَمْسَكَ عَنْهُ وَدَخَلَ إِلَى أُمِّهِ كَئِيبًا حَزِينًا فَأَخْبَرَهَا الْخَبَرَ. فَلَمَّا نَامَ إِلَى جَنْبِ امْرَأَتِهِ رَأَتْ مِنْ هَمِّهِ وَفِكْرِهِ مَا أَنْكَرَتْهُ، فَقَصَّتْ عَلَى أَبِيهَا جَسَّاسٍ قِصَّتَهُ، فَقَالَ: ثَائِرٌ وَرَبِّ الْكَعْبَةِ ! وَبَاتَ عَلَى مِثْلِ الرَّضْفِ حَتَّى أَصْبَحَ، فَأَحْضَرَ الْهِجْرِسَ فَقَالَ لَهُ: إِنَّمَا أَنْتَ وَلَدِي وَأَنْتَ مِنِّي بِالْمَكَانِ الَّذِي تَعَلَمُ، وَزَوَّجْتُكَ ابْنَتِي، وَقَدْ كَانَتِ الْحَرْبُ فِي أَبِيكَ زَمَانًا طَوِيلًا، وَقَدِ اصْطَلَحْنَا وَتَحَاجَزْنَا، وَقَدْ رَأَيْتُ أَنْ تَدْخُلَ فِي مَا دَخَلَ فِيهِ النَّاسُ مِنَ الصُّلْحِ، وَأَنْ تَنْطَلِقَ مَعِي حَتَّى نَأْخُذَ عَلَيْكَ مِثْلَ مَا أُخِذَ عَلَيْنَا. فَقَالَ الْهِجْرِسُ: أَنَا فَاعِلٌ. فَحَمَلَهُ جَسَّاسٌ عَلَى فَرَسٍ فَرَكِبَهُ وَلَبِسَ لَأْمَتَهُ وَقَالَ: مِثْلِي لَا يَأْتِي أَهْلَهُ بِغَيْرِ سِلَاحِهِ، فَخَرَجَا حَتَّى أَتَيَا جَمَاعَةً مِنْ قَوْمِهِمَا، فَقَصَّ عَلَيْهِمْ جَسَّاسٌ الْقِصَّةَ، وَأَعْلَمَهُمْ أَنَّ الْهِجْرِسَ يَدْخُلُ فِي الَّذِي دَخَلَ فِيهِ جَمَاعَتُهُمْ وَقَدْ حَضَرَ لِيَعْقِدَ مَا عَقَدْتُمْ. فَلَمَّا قَرَّبُوا الدَّمَ وَقَامُوا إِلَى الْعَقْدِ أَخَذَ الْهِجْرِسُ بِوَسَطِ رُمْحِهِ ثُمَّ قَالَ: وَفَرَسِي وَأُذُنَيْهِ، وَرُمْحِي وَنَصْلَيْهِ، وَسَيْفِي وَغِرَارَيْهِ لَا يَتْرُكُ الرَّجُلُ قَاتِلَ أَبِيهِ وَهُوَ يَنْظُرُ إِلَيْهِ، ثُمَّ طَعَنَ جَسَّاسًا فَقَتَلَهُ وَلَحِقَ بِقَوْمِهِ، وَكَانَ آخِرَ قَتِيلٍ فِي بَكْرٍ. وَالْأَوَّلُ أَكْثَرُ. وَنَرْجِعُ إِلَى سِيَاقَةِ الْحَدِيثِ. فَلَمَّا قُتِلَ جَسَّاسٌ أَرْسَلَ أَبُوهُ مُرَّةُ إِلَى الْمُهَلْهِلِ: إِنَّكَ قَدْ تَرَكْتَ ثَأْرَكَ وَقَتَلْتَ جَسَّاسًا، فَاكْفُفْ عَنِ الْحَرْبِ وَدَعِ اللَّجَاجَ وَالْإِسْرَافَ وَأَصْلِحْ ذَاتَ الْبَيْنِ فَهُوَ أَصْلَحُ لِلْحَيَّيْنِ وَأَنْكَأُ لِعَدُوِّهِمْ، فَلَمْ يُجَبْ إِلَى ذَلِكَ. وَكَانَ الْحَارِثُ بْنُ عُبَادٍ قَدِ اعْتَزَلَ الْحَرْبَ، فَلَمْ يَشْهَدْهَا، فَلَمَّا قُتِلَ جَسَّاسٌ وَهَمَّامٌ ابْنَا مُرَّةَ حَمَلَ ابْنَهُ بُجَيْرًا، وَهُوَ ابْنُ عَمْرِو بْنِ عُبَادٍ أَخِي الْحَارِثِ بْنِ عُبَادٍ، فَلَمَّا حَمَلَهُ عَلَى النَّاقَةِ كَتَبَ مَعَهُ إِلَى الْمُهَلْهِلِ: إِنَّكَ قَدْ أَسْرَفْتَ فِي الْقَتْلِ وَأَدْرَكْتَ ثَأْرَكَ سِوَى مَا قَتَلْتَ مِنْ بَكْرٍ، وَقَدْ أَرْسَلْتُ ابْنِي إِلَيْكَ فَإِمَّا قَتَلْتَهُ بِأَخِيكَ وَأَصْلَحْتَ بَيْنَ الْحَيَّيْنِ وَإِمَّا أَطْلَقْتَهُ وَأَصْلَحْتَ ذَاتَ الْبَيْنِ، فَقَدْ مَضَى مِنَ الْحَيَّيْنِ فِي هَذِهِ الْحُرُوبِ مَنْ كَانَ بَقَاؤُهُ خَيْرًا لَنَا وَلَكُمْ. فَلَمَّا وَقَفَ عَلَى كِتَابِهِ أَخَذَ بُجَيْرًا فَقَتَلَهُ وَقَالَ: بُؤْ بِشِسْعِ نَعْلِ كُلَيْبٍ. فَلَمَّا سَمِعَ أَبُوهُ بِقَتْلِهِ ظَنَّ أَنَّهُ قَدْ قَتَلَهُ بِأَخِيهِ لِيُصْلِحَ بَيْنَ الْحَيَّيْنِ، فَقَالَ: نِعْمَ الْقَتِيلُ قَتِيلًا أَصْلَحَ بَيْنَ ابْنَيْ وَائِلٍ ! فَقِيلَ: إِنَّهُ قَالَ: ( بُؤْ بِشِسْعِ نَعْلِ كُلَيْبٍ )، فَغَضِبَ عِنْدَ ذَلِكَ الْحَارِثُ بْنُ عُبَادٍ وَقَالَ: قَرِّبَا مَرْبَطَ النَّعَامَةِ مِنِّي لَقِحَتْ حَرْبُ وَائِلٍ عَنْ حِيَالِ قَرِّبَا مَرْبَطَ النَّعَامَةِ مِنِّي شَابَ رَأْسِي وَأَنْكَرَتْنِي رِجَالِي لَمْ أَكُنْ مِنْ جُنَاتِهَا عَلِمَ اللَّ هُ وَإِنِّي بِحَرِّهَا الْيَوْمَ صَالِي فَأَتَوْهُ بِفَرَسِهِ النَّعَامَةِ، وَلَمْ يَكُنْ فِي زَمَانِهَا مِثْلُهَا، فَرَكِبَهَا وَوَلِيَ أَمْرَ بَكْرٍ وَشَهِدَ حَرْبَهُمْ، وَكَانَ أَوَّلَ يَوْمٍ شَهِدَهُ يَوْمُ قِضَةَ، وَهُوَ يَوْمُ تَحْلَاقِ اللِّمَمِ، وَإِنَّمَا قِيلَ لَهُ تَحْلَاقُ اللِّمَمِ لِأَنَّ بَكْرًا حَلَقُوا رُءُوسَهُمْ لِيَعْرِفَ بَعْضُهُمْ بَعْضًا إِلَّا جَحْدَرَ بْنَ ضُبَيْعَةَ بْنِ قَيْسٍ أَبُو الْمَسَامِعَةِ فَقَالَ لَهُمْ: أَنَا قَصِيرٌ فَلَا تَشِينُونِي، وَأَنَا أَشْتَرِي لَمَّتِي مِنْكُمْ بِأَوَّلِ فَارِسٍ يَطَّلِعُ عَلَيْكُمْ. فَطَلَعَ ابْنُ عَنَّاقٍ فَشَدَّ عَلَيْهِ فَقَتَلَهُ، وَكَانَ يَرْتَجِزُ ذَلِكَ الْيَوْمَ وَيَقُولُ: رُدُّوا عَلَيَّ الْخَيْلَ إِنْ أَلَمَّتِ إِنْ لَمْ أُقَاتِلْهُمْ فَجُزُّوا لِمَّتِي وَقَاتَلَ يَوْمَئِذٍ الْحَارِثُ بْنُ عُبَادٍ قِتَالًا شَدِيدًا، فَقَتَلَ فِي تَغْلِبَ مَقْتَلَةً عَظِيمَةً، وَفِيهِ يَقُولُ طَرَفَةُ: سَائِلُوا عَنَّا الَّذِي يَعْرِفُنَا بِقُوَانَا يَوْمَ تَحْلَاقِ اللِّمَمِ يَوْمَ تُبْدِي الْبِيضُ عَنْ أَسْؤُقِهَا وَتَلُفُّ الْخَيْلُ أَفْوَاجَ النَّعَمْ وَفِي هَذَا الْيَوْمِ أَسَرَ الْحَارِثُ بْنُ عُبَادٍ مُهَلْهِلًا، وَاسْمُهُ عَدِيٌّ، وَهُوَ لَا يَعْرِفُهُ، فَقَالَ لَهُ: دُلَّنِي عَلَى عَدِيٍّ وَأَنَا أُخَلِّي عَنْكَ. فَقَالَ لَهُ الْمُهَلْهِلُ: عَلَيْكَ عَهْدُ اللَّهِ بِذَلِكَ إِنْ دَلَلْتُكَ عَلَيْهِ ؟ قَالَ: نَعَمْ. قَالَ: فَأَنَا عَدِيٌّ، فَجَزَّ نَاصِيَتَهُ وَتَرَكَهُ، وَقَالَ فِي ذَلِكَ: لَهْفُ نَفْسِي عَلَى عَدِيٍّ وَلَمْ أَعْ رِفْ عَدِيًّا إِذْ أَمْكَنَتْنِي الْيَدَانِ وَكَانَتِ الْأَيَّامُ الَّتِي اشْتَدَّتْ فِيهَا الْحَرْبُ بَيْنَ الطَّائِفَتَيْنِ خَمْسَةَ أَيَّامٍ: يَوْمُ عُنَيْزَةَ تَكَافَأُوا فِيهِ وَتَنَاصَفُوا. ثُمَّ الْيَوْمُ الثَّانِي يَوْمُ وَارِدَاتٍ، كَانَ لِتَغْلِبَ عَلَى بَكْرٍ. ثُمَّ الْيَوْمُ الثَّالِثُ الْحِنْوُ، كَانَ لِبَكْرٍ عَلَى تَغْلِبَ. ثُمَّ الْيَوْمُ الرَّابِعُ يَوْمُ الْقُصَيْبَاتِ، أُصِيبَ بَكْرٌ حَتَّى ظَنُّوا أَنَّهُمْ لَمْ يَسْتَقِيلُوا. ثُمَّ الْيَوْمُ الْخَامِسُ يَوْمُ قِضَةَ، وَهُوَ يَوْمُ التَّحَالُقِ، وَشَهِدَهُ الْحَارِثُ بْنُ عُبَادٍ. ثُمَّ كَانَ بَعْدَ ذَلِكَ أَيَّامٌ دُونَ هَذِهِ، مِنْهَا: يَوْمُ النَّقِيَّةِ، وَيَوْمُ الْفَصِيلِ لِبَكْرٍ عَلَى تَغْلِبَ. ثُمَّ لَمْ يَكُنْ بَيْنَهُمَا مُزَاحَفَةٌ إِنَّمَا كَانَ مُغَاوَرَاتٌ، وَدَامَتِ الْحَرْبُ بَيْنَهُمَا أَرْبَعِينَ سَنَةً. ثُمَّ إِنَّ مُهَلْهِلًا قَالَ لِقَوْمِهِ: قَدْ رَأَيْتُ أَنْ تُقْبِلُوا عَلَى قَوْمِكُمْ فَإِنَّهُمْ يُحِبُّونَ صَلَاحَكُمْ، وَقَدْ أَتَتْ عَلَى حَرْبِكُمْ أَرْبَعُونَ سَنَةً، وَمَا لُمْتُكُمْ عَلَى مَا كَانَ مِنْ طَلَبِكُمْ بِوَتْرِكُمْ، فَلَوْ مَرَّتْ هَذِهِ السُّنُونَ فِي رَفَاهِيَةِ عَيْشٍ لَكَانَتْ تُمَلُّ مِنْ طُولِهَا، فَكَيْفَ وَقَدْ فَنِيَ الْحَيَّانِ وَثَكِلَتِ الْأُمَّهَاتُ وَيُتِّمَ الْأَوْلَادُ وَنَائِحَةٌ لَا تَزَالُ تَصْرُخُ فِي النَّوَاحِي، وَدُمُوعٌ لَا تُرْقَأُ، وَأَجْسَادٌ لَا تُدْفَنُ، وَسُيُوفٌ مَشْهُورَةٌ، وَرِمَاحٌ مُشْرَعَةٌ ! وَإِنَّ الْقَوْمَ سَيَرْجِعُونَ إِلَيْكُمْ غَدًا بِمَوَدَّتِهِمْ وَمُوَاصَلَتِهِمْ وَتَتَعَطَّفُ الْأَرْحَامُ حَتَّى تَتَوَاسَوْا فِي قُبَالِ النَّعْلِ، فَكَانَ كَمَا قَالَ. ثُمَّ قَالَ مُهَلْهِلٌ: أَمَّا أَنَا فَمَا تَطِيبُ نَفْسِي أَنْ أُقِيمَ فِيكُمْ، وَلَا أَسْتَطِيعُ أَنْ أَنْظُرَ إِلَى قَاتِلِ كُلَيْبٍ، وَأَخَافُ أَنْ أَحْمِلَكُمْ عَلَى الِاسْتِئْصَالِ وَأَنَا سَائِرٌ إِلَى الْيَمَنِ، وَفَارَقَهُمْ وَسَارَ إِلَى الْيَمَنِ وَنَزَلَ فِي جَنْبٍ، وَهِيَ حَيٌّ مِنْ مَذْحِجٍ، فَخَطَبُوا إِلَيْهِ ابْنَتَهُ، فَمَنَعَهُمْ، فَأَجْبَرُوهُ عَلَى تَزْوِيجِهَا وَسَاقُوا إِلَيْهِ صَدَاقَهَا جُلُودًا مَنْ أُدُمٍ، فَقَالَ فِي ذَلِكَ: أَعْزِرْ عَلَى تَغْلِبَ بِمَا لَقِيَتْ أُخْتُ بَنِي الْأَكْرَمِينَ مِنْ جُشَمِ أَنْكَحَهَا فَقْدُهَا الْأَرَاقِمَ فِي جَنْبٍ وَكَانَ الْحِبَاءُ مِنْ أُدُمِ لَوْ بِأَبَانَيْنِ جَاءَ يَخْطُبُهَا ضُرَّجَ مَا أَنْفُ خَاطِبٍ بِدَمٍ الْأَرَاقِمُ بَطْنٌ مِنْ جُشَمَ بْنِ تَغْلِبَ، يَعْنِي حَيْثُ فَقَدَتِ الْأَرَاقِمَ، وَهُمْ عَشِيرَتُهَا، تَزَوَّجَهَا رَجُلٌ مِنْ جَنْبٍ بِأُدُمٍ. ثُمَّ إِنَّ مُهَلْهِلًا عَادَ إِلَى دِيَارِ قَوْمِهِ، فَأَخَذَهُ عَمْرُو بْنُ مَالِكِ بْنِ ضُبَيْعَةَ الْبَكْرِيُّ أَسِيرًا بِنَوَاحِي هَجَرَ فَأَحْسَنَ إِسَارَهُ، فَمَرَّ عَلَيْهِ تَاجِرٌ يَبِيعُ الْخَمْرَ قَدِمَ بِهَا مِنْ هَجَرَ، وَكَانَ صَدِيقًا لِمُهَلْهِلٍ، فَأَهْدَى إِلَيْهِ وَهُوَ أَسِيرٌ زِقًّا مِنْ خَمْرٍ، فَاجْتَمَعَ إِلَيْهِ بَنُو مَالِكٍ فَنَحَرُوا عِنْدَهُ بِكْرًا وَشَرِبُوا عِنْدَ مُهَلْهِلٍ فِي بَيْتِهِ الَّذِي أَفْرَدَ لَهُ عَمْرٌو. فَلَمَّا أَخَذَ فِيهِمُ الشَّرَابُ تَغَنَّى مُهَلْهِلٌ بِمَا كَانَ يَقُولُهُ مِنَ الشِّعْرِ وَيَنُوحُ بِهِ عَلَى أَخِيهِ كُلَيْبٍ، فَسَمِعَ مِنْهُ عَمْرٌو ذَلِكَ فَقَالَ: إِنَّهُ لَرَيَّانٌ، وَاللَّهِ لَا يَشْرَبُ عِنْدِي مَاءً حَتَّى يَرِدَ زَبِيبٌ، وَهُوَ فَحْلٌ كَانَ لَهُ لَا يَرِدُ إِلَّا خَمْسًا فِي حَمَارَةِ الْقَيْظِ، فَطَلَبَ بَنُو مَالِكٍ زَبِيبًا وَهُمْ حُرَّاصٌ عَلَى أَنْ يَهْلِكَ مُهَلْهِلٌ، فَلَمْ يَقْدِرُوا عَلَيْهِ حَتَّى مَاتَ مُهَلْهِلٌ عَطَشًا. وَقِيلَ: إِنَّ ابْنَةَ خَالِ الْمُهَلْهِلِ، وَهِيَ ابْنَةُ الْمُجَلَّلِ التَغْلِبِيِّ، كَانَتِ امْرَأَةَ عَمْرٍو، وَأَرَادَتْ أَنْ تَأْتِيَ مُهَلْهِلًا وَهُوَ أَسِيرٌ، فَقَالَ يَذْكُرُهَا: طِفْلَةٌ مَا ابْنَةُ الْمُجَلَّلِ بَيْضَا ءُ لَعُوبٌ لَذِيذَةٌ فِي الْعِنَاقِ فَاذْهَبِي مَا إِلَيْكِ غَيْرَ بَعِيدٍ لَا يُؤَاتِي الْعِنَاقَ مَنْ فِي الْوَثَاقِ ضَرَبَتْ نَحْرَهَا إِلَيَّ وَقَالَتْ يَا عَدِيٌّ لَقَدْ وَقَتْكَ الْأَوَاقِي وَهِيَ أَبْيَاتٌ ذَوَاتُ عَدَدٍ، فَنُقِلَ شِعْرُهُ إِلَى عَمْرِو بْنِ مَالِكٍ، فَحَلَفَ عَمْرٌو أَنْ لَا يَسْقِيَهُ الْمَاءَ حَتَّى يَرِدَ زَبِيبٌ، فَسَأَلَهُ النَّاسُ أَنْ يُورِدَ زَبِيبًا قَبْلَ وُرُودِهِ، فَفَعَلَ وَأَوْرَدَهُ وَسَقَاهُ حَتَّى يَتَحَلَّلَ مِنْ يَمِينِهِ، ثُمَّ إِنَّهُ سَقَى مُهَلْهِلًا مِنْ مَاءٍ هُنَاكَ هُوَ أَوْخَمُ الْمِيَاهِ، فَمَاتَ مُهَلْهِلٌ. ( عُبَادٌ بِضَمِّ الْعَيْنِ، وَفَتْحِ الْبَاءِ الْمُوَحَّدَةِ وَتَخْفِيفِهَا ).
Translation
✧ Account of the Slaying of Kulayb and the Battle-Days between Bakr and Taghlib The account of the war that occurred between Bakr and Taghlib, the two sons of Wāʾil b. Hinb b. Afṣā b. Duʿmiyy b. Jadīla b. Asad b. Rabīʿa b. Nizār b. Maʿadd b. ʿAdnān on account of the killing of Kulayb—and his name was Wāʾil b. Rabīʿa b. al-Ḥārith b. Zuhayr b. Jusham b. Bakr b. Ḥubayb b. ʿAmr b. Ghanm b. Taghlib. He was nicknamed Kulayb only because when he traveled he took with him a puppy, and when he passed by a meadow or a place that pleased him, he would strike it, then throw it into that place while it yelped and howled; so no one who heard its howling except kept away from it and did not come near it. He used to be called Kulayb Wāʾil, then they shortened it and said Kulayb, and it prevailed over him. The banner of Rabīʿa b. Nizār belonged to the eldest, then the eldest of his descendants. So the banner was in ʿAnaza b. Asad b. Rabīʿa, and their custom was that they dyed their beards yellow and trimmed their mustaches; and no one among Rabīʿa did that except one who opposed them and intended war with them. Then the banner passed to ʿAbd Qays b. Afṣā b. Duʿmiyy b. Jadīla b. Asad b. Rabīʿa b. Nizār, and their custom was that when they were reviled, they slapped the one who reviled them; and when they were slapped, they killed the one who slapped them. Then the banner passed to al-Namir b. Qāsiṭ b. Hinb, and they had a custom different from those before them. Then the banner passed to Bakr b. Wāʾil, and they offended others by means of a fledgling of a bird: they would tie the fledgling to the beaten path, and when its location was known no one would travel that path; and whoever wished to go or come would travel to its right or its left. Then the banner passed to Taghlib, and Wāʾil b. Rabīʿa took charge of it, and his custom was what we have mentioned of the puppy. Maʿadd never united except upon three men: they were: ʿĀmir b. al-Ẓarib b. ʿAmr b. Bakr b. Yashkur b. al-Ḥārith, and he is ʿAdwān b. ʿAmr b. Qays ʿAylān, and he is al-Nās b. Muḍar—with nūn—and he is the brother of Ilyās b. Muḍar. He was the leader of Maʿadd when Madhḥij became Madhḥij and marched to Tihāma, and it was the first battle between Tihāma and Yemen. The second: Rabīʿa b. al-Ḥārith b. Murra b. Zuhayr b. Jusham b. Bakr b. Ḥubayb b. Kalb, and he was the leader of Maʿadd on the day of al-Sullān between the people of al-Yamāma and Yemen. The third: Wāʾil b. Rabīʿa, and he was the leader of Maʿadd on the day of Khazāz, and he shattered the hosts of Yemen and routed them. Maʿadd granted him the division of kingship, its crown, and obedience to it, and it remained for a long time. Then a severe pride entered him, and he transgressed against his people until his transgression reached the point that he used to protect the places where rain clouds fell, and no one grazed his protected land. He used to say: 'The wild game of such-and-such land is under my protection,' so it was not hunted; no one brought his camels to drink with his camels, no one lit a fire with his fire, no one passed between his tents, and no one sat with drawn-up knees in his assembly. Banū Jusham and Banū Shaybān were intermixed in one abode, seeking unity and fearing separation. Kulayb married Jalīla bt. Murra b. Shaybān b. Thaʿlaba, and she was the sister of Jassās b. Murra. Kulayb protected a land in al-ʿĀliya at the beginning of spring, and no one approached it except a fighter. Then a man called Saʿd b. Shumays b. Ṭawq al-Jarmī stayed with al-Basūs bt. Munqidh al-Tamīmiyya, the maternal aunt of Jassās b. Murra. Al-Jarmī had a she-camel named Sarāb that grazed with the camels of Jassās, and it is the one for which the Arabs coined the proverb; they said: 'More ill-omened than Sarāb' and 'More ill-omened than al-Basūs.' Kulayb went out one day to inspect the camels and their pastures, and he came to them and moved among them. His camels and the camels of Jassās were mixed together. Kulayb looked at Sarāb and did not recognize her. Jassās, who was with him, said to him: 'This is the she-camel of our neighbor al-Jarmī.' He said: 'This she-camel must not return to this protected land.' Jassās said: 'My camels will not graze any pasture except with this one with them.' Kulayb said: 'If she returns, I will surely place my arrow in her udder.' Jassās said: 'If you place your arrow in her udder, I will surely place the spearhead of my lance in your throat!' Then they separated, and Kulayb said to his wife: 'Do you think there is among the Arabs a man who would prevent me from his neighbor?' She said: 'I know none except Jassās.' Then he told her the account. After that, whenever he wanted to go out to the protected land, she prevented him and adjured him by God not to sever his kinship, and she used to forbid her brother Jassās from sending out his camels. Then Kulayb went out to the protected land and began to examine the camels, and he saw the she-camel of al-Jarmī and shot her udder and pierced it. She turned away with a loud cry until she knelt at the courtyard of her owner. When he saw what was in her, he cried out in humiliation. Al-Basūs heard the cry of her neighbor and went out to him; when she saw what was in his she-camel, she placed her hand on her head and cried out: 'O humiliation!' Jassās saw her and heard. He went out to her and said: 'Be silent and do not be afraid.' He calmed al-Jarmī and said to them both: 'I will surely kill a camel greater than this she-camel; I will kill Ghilāl.' Ghilāl was the stallion of Kulayb's camels, the like of which was not seen in his time. By his saying Jassās only meant Kulayb. Kulayb had an eye who heard what they said, and he repeated the words to Kulayb. Kulayb said: 'He has limited his oath to Ghilāl.' Jassās kept seeking an opportunity against Kulayb. Kulayb went out one day feeling secure, and when he was far from the tents, Jassās mounted his horse, took his spear, and caught up with Kulayb. Kulayb stopped. Jassās said to him: 'O Kulayb, the spear is behind you!' He said: 'If you are truthful, then come at me from in front of me,' and he did not turn to him. Then he thrust him and threw him from his horse. Kulayb said: 'O Jassās, help me with a drink of water,' but he brought him nothing, and Kulayb breathed his last. Then Jassās ordered a man who was with him, named ʿAmr b. al-Ḥārith b. Dhuhl b. Shaybān, and he placed stones over him so that wild beasts would not eat him. About this Muhalhil b. Rabīʿa, the brother of Kulayb, said: A slain man—what a slain man is the man ʿAmr—and Jassās b. Murra of resolved judgment He struck his heart with a hard, pliant spear, So he did not turn aside there to a close friend. For tomorrow and the day after are a surety For a matter for which a great thing will be set up. It was great—I did not weep for Kulayb over it When deeds of the great are mentioned. I will drink its cup pure, And I will give to drink with a cup not girded, blameworthy. When Jassās killed Kulayb, he turned away on his horse, urging it, and his knees had become exposed. When his father Murra saw that, he said: 'Jassās has brought you a calamity. I have never seen him with knees exposed until today!' When he stopped before his father, he said: 'What is the matter with you, O Jassās?' He said: 'I have thrust a thrust over which Banū Wāʾil will gather tomorrow dancing.' He said: 'Whom did you thrust? May your mother be bereft!' He said: 'I killed Kulayb.' He said: 'Did you do it?' He said: 'Yes.' He said: 'By God, evil is what you have brought upon your people!' Then Jassās said: Prepare yourself with the preparation of one who defends, For the matter is too great for mutual reproach. For I have brought upon you a war That chokes the old man with pure water. When his father heard his words, he feared the desertion of his people because of his reproach of him, so he said in reply: If you have brought upon me a war That chokes the old man with pure water, You have joined your hands in it against Kulayb, So there is neither weakness nor worn-out weapon. I will put on its garment and ward off from myself By it the shame of humiliation and disgrace. Then Murra called his people to support him, and they answered him; they polished the spearheads, sharpened the swords, straightened the lances, and prepared to depart to the assembled body of their people. Hammām b. Murra, the brother of Jassās, and Muhalhil, the brother of Kulayb, were drinking together at that time. Jassās sent to Hammām a slave-girl of theirs to inform him of the news. She came to them and gestured to Hammām, so he stood up to her, and she told him. Muhalhil said to him: 'What did the slave-girl say to you?' There was a pact between them that neither would conceal anything from his companion. So he told him what the slave-girl had said, and he wanted to inform him of that in jest and play. Muhalhil said to him: 'Your brother's anus is narrower than that!' Then they returned to their drinking. Muhalhil said to him: 'Drink, for today is wine and tomorrow is a matter.' Hammām drank while wary and afraid. When Muhalhil became drunk, Hammām returned to his family, and they departed at once to the assembled body of their people. The affair of Kulayb became known, and they went to him and buried him. When he was buried, collars were torn, faces were scratched, and the maidens and those with cheeks and ornaments came out to him and stood for mourning. The women said to the sister of Kulayb: 'Send out Jalīla, the sister of Jassās, from among us, for her standing in it is gloating and shame upon us.' She was the wife of Kulayb, as we mentioned. The sister of Kulayb said to her: 'Go out from our mourning, for you are the sister of our killer and the full sister of our avenger.' She went out dragging her wrapper, and her father Murra met her and said to her: 'What is behind you, O Jalīla?' She said: 'Bereavement of the many, grief of eternity, loss of a friend, and the killing of a brother after a little while, and between these two is the planting of hatreds and the breaking of livers.' He said to her: 'Will not the nobility of pardon and the raising of blood-money suffice for that?' She said: 'The wish of one deceived, by the Lord of the Kaʿba! Will Taghlib leave for you the blood of her lord for camels?' When Jalīla departed, the sister of Kulayb said: 'The departure of the transgressor and the separation of the gloater—woe tomorrow to the family of Murra from charge after charge!' Her words reached Jalīla, and she said: 'How can a free woman gloat over the tearing of her own veil and the awaiting of her revenge? May God make my sister happy—would that she had said: the flight of modesty and the fear of enemies!' Then she began to say: O daughter of the tribes, if you wish, then do not Be hasty in blame until you ask. When you have made clear what Requires blame, then blame and reproach. If I am the sister of a man who was blamed because of Pity for him from her, then do so. Great in my sight is the deed of Jassās, so O My grief at what has become clear or will become clear! The deed of Jassās, despite my love for him, Cuts my back and brings near my term. If for an eye an eye other than its sister were gouged out, And it were gouged out, I would not care. The eye carries the mote of the eye as The mother carries the harm of what she spins. O slain one by whom time demolished The roof of both my houses from above! It destroyed the house I had newly built, And turned to destroy my first house. His killing threw at me from near A throw of one who hits and uproots. O my women, today it is your concern: fate has Singled me out with a grievous affliction. The killing of Kulayb singled me out with flames Behind me and flames ahead. He who weeps for two days is not like One who weeps only for a coming day. The one who attains revenge is healed, and in My attaining revenge is the bereavement of the bereaved. Would that it were blood, and they had milked Streams from it, my blood from my median vein. I am a killer and a killed one, And perhaps God will grant me relief. As for Muhalhil—his name was ʿAdī, and it is said: Imruʾ al-Qays, and he was the maternal uncle of Imruʾ al-Qays b. Ḥujr al-Kindī. He was nicknamed Muhalhil only because he was the first to weave poetry loosely and compose long odes, and the first to invent falsehoods in his poetry. For when he awoke, nothing startled him except the women crying out: 'Indeed Kulayb has been killed!' So he said—and it was the first poetry uttered in this event: We used to be jealous that maidens should be seen Yesterday going out from the homelands. But they went out where Kulayb lay, unveiled, Certain after him of humiliation. So you see the full-bosomed ones like gazelles, unadorned, When the time of his fall came, of the shrouds. They scratch the skin of their faces, unveiled, After him, and they threaten with times. Despoiled, their misery, and he has indeed watered Their insides with burning and my fire. And they say: 'Who is for the guest when he calls? Or who is for dyeing the spearheads of the murrān trees? Or for the slaughter of camels when a wind blows That cuts the ropes of the buckets?' Or who is for the payment of blood-money and its collection, And for the crushing calamities of events? He was the treasure for time, and now comes His loss, and the pillar of my place has fallen. O grief of my soul for a calamitous time That threw upon me with full weight and neck! With a great affliction that cannot be revoked, It overcame the endurance of the men and the women. It demolished fortresses that had been refuges For the elders together and for the youths. It became, and its wall after him became, Ruined in its corners and structure. So weep for the lord of his people and lament him; The white shrouds were bound upon him. And weep for the orphans when they suffered drought, And weep at the desertion of the neighbors. And weep for the fall of his neck, wrapped In his blood—for that is what made me weep. For I will surely leave for the tribes of Taghlib Slain ones in every lowland and place— Slain ones whose hands the vultures exchange, Tearing them, and the crops of the ravens. Then he went to the place where Kulayb was killed and saw his blood, and he came to his grave and stood over it; then he said: Beneath the dust are firmness and resolve, And a stubborn adversary with a retentive memory— A spotted snake in the den; from it No charmer's spittle avails the bitten. Then he cut his hair, shortened his garment, abandoned women, left love poetry, forbade gambling and drink, gathered his people to him, and sent men from among them to Banū Shaybān. They came to Murra b. Dhuhl b. Shaybān while he was in the assembly of his people and said to him: 'You have committed a great thing by killing Kulayb for a she-camel; you have severed kinship and violated sanctity. We offer you four options in which there is a way out for you and satisfaction for us: either you bring Kulayb back to life for us, or you hand over to us his killer Jassās so that we may kill him for him, or Hammām, for he is his equal, or you enable us to take you yourself, for in you there is fulfillment for his blood.' He said to them: 'As for bringing Kulayb back to life, I am not able to do that. As for handing Jassās over to you, he is a youth who thrust a thrust in haste and mounted his horse, and I do not know which lands he headed for. As for Hammām, he is the father of ten, the brother of ten, and the uncle of ten, all of them horsemen of their people, so they will never surrender him for the crime of another. As for me, it is only that the horses will make a charge, and I will be the first slain, so I do not hasten death. But you have from me two options: as for one of them, here are my remaining sons—take whichever of them you wish and kill him for your companion; and as for the other, I will hand over to you a thousand she-camels, black-eyed and red-haired.' The people became angry and said: You have done wrong in offering these as a ransom and asking us for milk in exchange for the blood of Kulayb? War broke out between them. Jalīlah, the wife of Kulayb, joined her father and her people, and the tribes of Bakr withdrew from the war and disliked helping Banū Shaybān in fighting and deemed the killing of Kulayb a grave matter. Lujaym and Yashkur moved away, and al-Ḥārith b. ʿUbād held back from supporting them, along with his household. Muhalhil composed several odes mourning Kulayb, among them: Kulayb, there is no good in this world nor in those who dwell in it, when you have left it to those who will leave it. Kulayb, what a man of might and honor you were beneath the porticos when their dust rose over you. The mourners announced Kulayb's death to me, and I said to them: The earth has tilted with us, or its mountains have slipped away. Prudence and resolve were of his making; not all of his bounties, O people, can I count. The leader of horses that run with their reins, at an easy pace when the horses insist on their mutual hostility. Of the horses of Taghlib, their spearheads are not met but that they have dyed them with the blood of their enemies. They shake from the Khattī spears compact ones, solid their shafts, blue their points. Would that the sky had fallen on those beneath it, and the earth had split open and swallowed those in it. May God not set right any of us who makes peace with you as long as the sun rises in the highest part of its course. They met in the first battle that took place between them — according to one account — on the day of ʿUnayzah, which is near Fuljah, and they were evenly matched. Muhalhil said: It was as if we in the morning and the sons of our father, beside ʿUnayzah, were two millstones of a mill turned round. Were it not for the wind, the people of Ḥujr would hear the clatter of white swords being struck against male ones. Then they separated and remained for a time. Then they met at a watering place called al-Nihy, where Banū Shaybān were encamped. It is related that this was the first battle between them, and the chief of Taghlib was Muhalhil and the chief of Shaybān was al-Ḥārith b. Murrah. The turn of fortune was for Banū Taghlib, and the main strength was in Banū Shaybān, and the fighting intensified among them, except that no one of Banū Murrah was killed that day. Then they met at al-Dhanāʾib, which was the greatest battle they had, and Banū Taghlib prevailed and inflicted a great slaughter on Bakr. Sharāḥīl b. Murrah b. Hammām b. Dhuhl b. Shaybān was killed in it, and he is the grandfather of al-Ḥawfazān and the grandfather of Maʿn b. Zāʾidah. Al-Ḥārith b. Murrah b. Dhuhl b. Shaybān was killed, and of Banū Dhuhl b. Thaʿlabah, ʿAmr b. Sadūs b. Shaybān b. Dhuhl was killed, and other chiefs of Bakr. Then they met on the day of Wāridāt and fought a fierce battle, and Taghlib prevailed again, and the killing among Bakr was great. Hammām b. Murrah b. Dhuhl b. Shaybān, the full brother of Jassās, was killed. Muhalhil passed by, and when he saw him slain, he said: By God, after Kulayb no one killed is dearer to me than you. By God, Bakr will never unite for good after you two. It is said that he was killed on the day of al-Quṣaybāt, before the day of Qiḍah; Nāshirah killed him. Hammām had picked him up, raised him, and named him Nāshirah, and he was with him. When he grew up, he learned that he was a Taghlibī. On this day Hammām was fighting, and when he grew thirsty he would come to a village of his and drink from it. Nāshirah caught him off guard and killed him and joined his people, Taghlib. Jassās was almost captured but escaped. Muhalhil said: If my horses had caught up with you, you would have found them like lions at the edge of a thicket's lair. And he says in it: I shall bring the horses to the belly of Arākah, and by that deed I shall settle my debts. I shall kill chiefs of your Bakr, and with them I shall make eyes weep, Until the pregnant women, in fear of our onslaught, remain casting out every fetus. It is said that the order of the battle-days is other than what we have mentioned, and we shall mention it, God Almighty willing. Abū Nuwayrah al-Taghlibī and others were the scouts of their people, and Jassās and others were the scouts of their people. One night Jassās and Abū Nuwayrah met, and Abū Nuwayrah said to him: Choose either wrestling, thrusting with spears, or fighting with swords. Jassās chose wrestling, and they wrestled, and each of them delayed returning to his clan. They looked for them and found them wrestling, and Jassās had almost thrown him down, and they separated them. Taghlib sought Jassās with the utmost effort. Murrah said to him: Join your maternal uncles in Syria. He refused, but his father insisted, so he sent him secretly with five men. The news reached Muhalhil, and he dispatched Abū Nuwayrah with thirty men from the bravest of his companions. They traveled diligently and caught up with Jassās, and he fought them. Abū Nuwayrah and his companions were killed, and none of them remained except two men. Jassās was severely wounded and died of it, and his companions were killed, and none survived except two men as well. Each of the two survivors returned to his companions. When Murrah heard of the killing of his son Jassās, he said: What saddens me is only that he may not have killed any of them. It was said to him: He killed Abū Nuwayrah, the chief of the people, with his own hand, and killed fifteen men with him; none of us shared in killing them, and we killed the rest. He said: That is what calms my heart regarding Jassās. It is said that Jassās was the last to be killed in the war of Bakr and Taghlib. The cause of his killing was that his sister Jalīlah was the wife of Kulayb Wāʾil. When Kulayb was killed, she returned to her father while pregnant, and the war broke out, and the two parties did what they did. Then they returned to a truce after the two groups had nearly destroyed each other. Jassās's sister gave birth to a boy and named him Hijris, and Jassās raised him, and he knew no father other than him. He married him to his daughter. Then words passed between Hijris and a man of Bakr, and the Bakrī said to him: You will not stop until we attach you to your father. He refrained and went to his mother sorrowful and sad and told her the news. When he slept beside his wife, she saw in his distress and thought what she disapproved of, and she told her father Jassās his story. He said: By the Lord of the Kaʿbah, he is stirred to vengeance! He spent the night as if on heated stones until morning. Then he brought Hijris and said to him: You are my son, and you are in the place with me that you know, and I married you to my daughter. The war over your father lasted a long time, and we have made peace and held back from each other. I think you should enter into the peace that the people have entered and go with me so that we may take from you the same pledge that was taken from us. Hijris said: I will do it. Jassās mounted him on a horse, and he rode it, and he put on his armor and said: One like me does not come to his family without his weapons. They went out until they came to a group of their people, and Jassās told them the story and informed them that Hijris was entering into what their group had entered, and that he had come to make the pact they had made. When they brought the blood close and stood up for the pact, Hijris seized the middle of his spear and said: By my horse and its two ears, by my spear and its two blades, by my sword and its two edges, a man does not leave the killer of his father while he looks at him. Then he thrust at Jassās and killed him and joined his people. He was the last slain of Bakr. And the first account is more widely reported. We return to the narrative. When Jassās was killed, his father Murrah sent to Muhalhil: You have attained your vengeance and killed Jassās, so cease the war, abandon obstinacy and excess, and set right the relationship between the two sides, for that is better for both tribes and more harmful to their enemy. But he was not answered. Al-Ḥārith b. ʿUbād had withdrawn from the war and did not witness it. When Jassās and Hammām, the two sons of Murrah, were killed, he sent his son Bujayr — who was the son of ʿAmr b. ʿUbād, the brother of al-Ḥārith b. ʿUbād — mounted on a she-camel. When he sent him, he wrote with him to Muhalhil: You have been excessive in killing and have attained your vengeance, apart from those you have killed of Bakr. I have sent my son to you, so either kill him in place of your brother and set things right between the two tribes, or release him and set right the relationship. Many have passed away from the two tribes in these wars whose survival would have been better for us and for you. When Muhalhil read his letter, he took Bujayr and killed him and said: Pay for the strap of Kulayb's sandal. When his father heard of his killing, he thought that he had killed him in place of his brother to set things right between the two tribes, and he said: An excellent slain man is one whose killing sets right the relationship between the two sons of Wāʾil! Then it was said to him that he had said: 'Pay for the strap of Kulayb's sandal.' At that al-Ḥārith b. ʿUbād became angry and said: Bring near to me the tethering-place of al-Naʿāmah; the war of Wāʾil has conceived after being barren. Bring near to me the tethering-place of al-Naʿāmah; my head has grown grey and my men have disowned me. I was not one of those who brought it about, God knows, and today I am roasted by its heat. They brought him his horse al-Naʿāmah, and there was no horse like it in its time. He rode it and took charge of the affairs of Bakr and witnessed their war. The first day he witnessed was the day of Qiḍah, which is the day of the shaving of forelocks. It was called the shaving of forelocks because Bakr shaved their heads so that they might recognize one another, except Jaḥdar b. Ḍubayʿah b. Qays, Abū al-Masāmiʿah, who said to them: I am short, so do not disfigure me, and I will buy my forelock from you with the first horseman who comes upon you. Ibn ʿAnnāq came upon them, and he attacked him and killed him. That day he recited as a war-cry: Bring the horses back to me if they return; if I do not fight them, then shave my forelock. On that day al-Ḥārith b. ʿUbād fought a fierce battle and inflicted a great slaughter on Taghlib. About it Ṭarafah says: Ask about us those who know us, of our might on the day of the shaving of forelocks, The day when the white swords are drawn from their sheaths and the horses wind in herds like cattle. On this day al-Ḥārith b. ʿUbād captured Muhalhil — whose name was ʿAdī — without recognizing him. He said to him: Show me ʿAdī and I will release you. Muhalhil said to him: Do you give me the covenant of God for that if I show you him? He said: Yes. He said: Then I am ʿAdī. So he cut off his forelock and left him, and about that he said: Alas for my soul over ʿAdī, and I did not recognize ʿAdī when my hands had the chance. The days in which the war between the two parties intensified were five days: the day of ʿUnayzah, in which they were evenly matched and dealt equally with each other. Then the second day, the day of Wāridāt, was for Taghlib over Bakr. Then the third day, al-Ḥinw, was for Bakr over Taghlib. Then the fourth day, the day of al-Quṣaybāt, Bakr was struck so hard that they thought they would not recover. Then the fifth day, the day of Qiḍah, which is the day of the shaving of heads, and al-Ḥārith b. ʿUbād witnessed it. Then after that there were lesser days, among them the day of al-Naqiyyah and the day of al-Faṣīl, which were for Bakr over Taghlib. Then there was no pitched battle between them, but only raids, and the war between them lasted forty years. Then Muhalhil said to his people: I think you should turn to your people, for they desire your well-being. Forty years of your war have passed, and I do not blame you for seeking your vengeance. If these years had passed in ease of living, they would still be wearying from their length, so how much more when the two tribes have been destroyed, mothers bereaved, children orphaned, and a wailing woman still cries out in the regions, and tears are not dried, and bodies are not buried, and swords are drawn, and spears are pointed! The people will return to you tomorrow with their affection and their bonds, and the wombs will incline until they share even the strap of a sandal. And it was as he said. Then Muhalhil said: As for me, I cannot bear to remain among you, nor can I look upon the killer of Kulayb, and I fear that I might lead you to annihilation. I am going to Yemen. He left them and journeyed to Yemen and settled among Janb, a tribe of Madhḥij. They asked him for his daughter in marriage, but he refused. They compelled him to marry her off and gave him as her bride-price hides of tanned leather. About that he said: I grieve for Taghlib for what the sister of the most noble of Jusham met. Her loss married her to al-Arāqim in Janb, and the gift was of tanned leather. If at Abānayn someone had come to ask for her hand, the nose of a suitor would have been smeared with blood. Al-Arāqim is a sub-tribe of Jusham b. Taghlib. He means that when she lost al-Arāqim, her kin, a man of Janb married her for tanned leather. Then Muhalhil returned to the lands of his people, and ʿAmr b. Mālik b. Ḍubayʿah al-Bakrī took him captive in the environs of Hajar and treated him well in his captivity. A wine merchant passed by him, who had brought wine from Hajar and was a friend of Muhalhil, and he sent him a skin of wine while he was a captive. The Banū Mālik gathered around him, slaughtered a young camel, and drank with Muhalhil in the house that ʿAmr had set aside for him. When the drink took effect on them, Muhalhil sang some of the poetry he used to recite and lamented his brother Kulayb. ʿAmr heard that from him and said: He is sated. By God, he shall not drink water with me until Zabīb comes to water — and Zabīb was a stallion of his that came to water only every five days in the fiercest heat of summer. The Banū Mālik sought Zabīb, eager that Muhalhil should perish, but they could not manage it, until Muhalhil died of thirst. It is said that the daughter of Muhalhil's maternal uncle — she was the daughter of al-Mujallal al-Taghlibī — was the wife of ʿAmr, and she wanted to come to Muhalhil while he was a captive. He said, mentioning her: A tender girl — what is the daughter of al-Mujallal? — fair, playful, delightful in embrace. Go away, for it is not far for you; he who is in bonds cannot meet the embrace. She struck her chest toward me and said: O ʿAdī, the weights have protected you. These are several verses. His poetry was conveyed to ʿAmr b. Mālik, and ʿAmr swore that he would not give him water until Zabīb came to water. The people asked him to bring Zabīb to water before its usual time, and he did so and gave it water and gave him drink until he was released from his oath. Then he gave Muhalhil water from a place there that was the foulest of waters, and Muhalhil died. (ʿUbād: with ḍammah on the ʿayn, and fatḥah on the undotted bāʾ, and without doubling).
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