Tarikh (al-Tabari) 627

Genealogy of Our Prophet Muhammad ﷺ and Some Accounts of His Forefathers and Ancestors

ذِكْرُ حاتم الطائي حَاتِمٍ الطَّائِيِّ أَحَدِ أَجْوَادِ الْجَاهِلِيَّةِ وَهُوَ حَاتِمُ بْنُ عَبْدِ اللَّهِ بْنِ سَعْدِ بْنِ الْحَشْرَجِ بْنِ امْرِئِ الْقَيْسِ بْنِ عَدِيِّ بْنِ أَخْزَمَ بْنِ أَبِي أَخْزَمَ، وَاسْمُهُ هَزُومَةُ بْنُ رَبِيعَةَ بْنِ جَرْوَلِ بْنِ تُعَلَ بْنِ عَمْرِو بْنِ الْغَوْثِ بْنِ طَيِّئٍ أَبُو سَفَّانَةَ الطَّائِيُّ وَالِدُ عَدِيِّ بْنِ حَاتِمٍ الصَّحَابِيِّ كَانَ جَوَادًا مُمَدَّحًا فِي الْجَاهِلِيَّةِ، وَكَذَلِكَ كَانَ ابْنُهُ فِي الْإِسْلَامِ، وَكَانَتْ لِحَاتِمٍ مَآثِرُ وَأُمُورٌ عَجِيبَةٌ، وَأَخْبَارٌ مُسْتَغْرَبَةٌ فِي كَرَمِهِ يَطُولُ ذِكْرُهَا، وَلَكِنْ لَمْ يَكُنْ يَقْصِدُ بِهَا وَجْهَ اللَّهِ وَالدَّارَ الْآخِرَةَ، وَإِنَّمَا كَانَ قَصْدُهُ السُّمْعَةَ وَالذِّكْرَ . قَالَ الْحَافِظُ أَبُو بَكْرٍ الْبَزَّارُ فِي مُسْنَدِهِ: حَدَّثَنَا مُحَمَّدُ بْنُ مَعْمَرٍ حَدَّثَنَا عُبَيْدُ بْنُ وَاقَدٍ الْقَيْسِيُّ حَدَّثَنَا أَبُو مُضَرَ هُوَ النَّاجِيُّ عَنْ عَبْدِ اللَّهِ بْنِ دِينَارٍ عَنِ ابْنِ عُمَرَ قَالَ ذُكِرَ حَاتِمٌ عِنْدَ النَّبِيِّ ﷺ فَقَالَ: ذَاكَ أَرَادَ أَمْرًا فَأَدْرَكَهُ حَدِيثٌ غَرِيبٌ قَالَ الدَّارَقُطْنِيُّ: تَفَرَّدَ بِهِ عُبَيْدُ بْنُ وَاقَدٍ عَنْ أَبِي مُضَرَ النَّاجِيِّ، وَيُقَالُ: إِنَّ اسْمَهُ حَمَّادٌ قَالَ ابْنُ عَسَاكِرَ: وَقَدْ فَرَّقَ أَبُو أَحْمَدَ الْحَاكِمُ بَيْنَ أَبِي مُضَرَ النَّاجِيِّ وَبَيْنَ أَبِي نَصْرٍ حَمَّادٍ وَلَمْ يُسَمِّ النَّاجِيَّ، وَوَقَعَ فِي بَعْضِ رِوَايَاتِ الْحَافِظِ ابْنِ عَسَاكِرَ عَنْ أَبِي نَضْرٍ شَيْبَةَ النَّاجِيِّ. وَاللَّهُ أَعْلَمُ. وَقَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا مُؤَمَّلُ بْنُ إِسْمَاعِيلَ حَدَّثَنَا سُفْيَانُ عَنْ سِمَاكِ بْنِ حَرْبٍ عَنْ مُرَيِّ بْنِ قَطَرِيٍّ عَنْ عَدِيِّ بْنِ حَاتِمٍ قَالَ قُلْتُ لِرَسُولِ اللَّهِ ﷺ: إِنَّ أَبِي كَانَ يَصِلُ الرَّحِمَ وَيَفْعَلُ وَيَفْعَلُ فَهَلْ لَهُ فِي ذَلِكَ ؟ يَعْنِي: مِنْ أَجْرٍ قَالَ: إِنَّ أَبَاكَ طَلَبَ شَيْئًا فَأَصَابَهُ. وَهَكَذَا رَوَاهُ أَبُو يَعْلَى عَنِ الْقَوَارِيرِيِّ عَنْ غُنْدَرٍ عَنْ شُعْبَةَ عَنْ سِمَاكٍ بِهِ، وَقَالَ: إِنَّ أَبَاكَ أَرَادَ أَمْرًا فَأَدْرَكَهُ يَعْنِي الذِّكْرَ، وَهَكَذَا رَوَاهُ أَبُو الْقَاسِمِ الْبَغَوِيُّ عَنْ عَلِيِّ بْنِ الْجَعْدِ عَنْ شُعْبَةَ بِهِ سَوَاءً. وَقَدْ ثَبَتَ فِي الصَّحِيحِ فِي الثَّلَاثَةِ الَّذِينَ تُسَعَّرُ بِهِمْ جَهَنَّمُ، مِنْهُمُ الرَّجُلُ الَّذِي يُنْفِقُ لِيُقَالَ: إِنَّهُ كَرِيمٌ فَيَكُونُ جَزَاؤُهُ أَنْ يُقَالَ ذَلِكَ فِي الدُّنْيَا، وَكَذَا فِي الْعَالَمِ وَالْمُجَاهِدِ، وَفِي الْحَدِيثِ الْآخَرِ فِي الصَّحِيحِ أَنَّهُمْ سَأَلُوا رَسُولَ اللَّهِ ﷺ عَنْ عَبْدِ اللَّهِ بْنِ جُدْعَانَ بْنِ عَمْرِو بْنِ كَعْبِ بْنِ سَعْدِ بْنِ تَيْمِ بْنِ مُرَّةَ فَقَالُوا لَهُ: كَانَ يَقْرِي الضَّيْفَ وَيَعْتِقُ وَيَتَصَدَّقُ فَهَلْ يَنْفَعُهُ ذَلِكَ ؟ فَقَالَ: إِنَّهُ لَمْ يَقُلْ يَوْمًا مِنَ الدَّهْرِ رَبِّ اغْفِرْ لِي خَطِيئَتِي يَوْمَ الدِّينِ هَذَا وَقَدْ كَانَ مِنَ الْأَجْوَادِ الْمَشْهُورِينَ أَيْضًا الْمُطْعِمِينِ فِي السِّنِينَ الْمُمْحِلَةِ وَالْأَوْقَاتِ الْمُرْمِلَةِ. وَقَالَ الْحَافِظُ أَبُو بَكْرٍ الْبَيْهَقِيُّ: أَنْبَأَنَا أَبُو عَبْدِ اللَّهِ الْحَافِظُ حَدَّثَنِي أَبُو بَكْرٍ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنُ يُوسُفَ الْعُمَانِيُّ حَدَّثَنَا أَبُو سَعِيدٍ عُبَيْدُ بْنُ كَثِيرِ بْنِ عَبْدِ الْوَاحِدِ الْكُوفِيُّ حَدَّثَنَا ضِرَارُ بْنُ صُرَدَ حَدَّثَنَا عَاصِمُ بْنُ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ جُنْدُبٍ عَنْ كُمَيْلِ بْنِ زِيَادٍ النَّخَعِيِّ قَالَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ: يَا سُبْحَانَ اللَّهِ مَا أَزْهَدَ كَثِيرًا مِنَ النَّاسِ فِي خَيْرٍ، عَجَبًا لِرَجُلٍ يَجِيئُهُ أَخُوهُ الْمُسْلِمُ فِي حَاجَةٍ فَلَا يَرَى نَفْسَهُ لِلْخَيْرِ أَهْلًا فَلَوْ كَانَ لَا يَرْجُو ثَوَابًا وَلَا يَخْشَى عِقَابًا لَكَانَ يَنْبَغِي لَهُ أَنْ يُسَارِعَ فِي مَكَارِمِ الْأَخْلَاقِ فَإِنَّهَا تَدُلُّ عَلَى سَبِيلِ النَّجَاحِ فَقَامَ إِلَيْهِ رَجُلٌ وَقَالَ: فِدَاكَ أَبِي وَأمِّي يَا أَمِيرَ الْمُؤْمِنِينَ، أَسَمِعْتَهُ مِنْ رَسُولِ اللَّهِ ﷺ ؟ قَالَ: نَعَمْ. وَمَا هُوَ خَيْرٌ مِنْهُ لَمَّا أُتِيَ بِسَبَايَا طَيِّئٍ وَقَعَتْ جَارِيَةٌ حَمْرَاءُ لَعْسَاءُ ذَلْفَاءُ عَيْطَاءُ شَمَّاءُ الْأَنْفِ، مُعْتَدِلَةُ الْقَامَةِ وَالْهَامَةِ، دَرْمَاءُ الْكَعْبَيْنِ، خَدْلَةُ السَّاقَيْنَ، لَفَّاءُ الْفَخِذَيْنِ، خَمِيصَةُ الْخَصْرَيْنِ، ضَامِرَةُ الْكَشْحَيْنِ، مَصْقُولَةُ الْمَتْنَيْنِ قَالَ: فَلَمَّا رَأَيْتُهَا أُعْجِبْتُ بِهَا، وَقُلْتُ: لَأَطْلُبَنَّ إِلَى رَسُولِ اللَّهِ ﷺ فَيَجْعَلُهَا فِي فَيْئِي فَلَمَّا تَكَلَّمْتُ أُنْسِيتُ جَمَالَهَا; لِمَا رَأَيْتُ مِنْ فَصَاحَتِهَا فَقَالَتْ: يَا مُحَمَّدُ إِنْ رَأَيْتَ أَنْ تُخَلِّيَ عَنِّي وَلَا تُشْمِتْ بِيَ أَحْيَاءَ الْعَرَبِ فَإِنِّي ابْنَةُ سَيِّدِ قَوْمِي، وَإِنَّ أَبِي كَانَ يَحْمِي الذِّمَارَ، وَيَفُكُّ الْعَانِيَ، وَيُشْبِعُ الْجَائِعَ، وَيَكْسُو الْعَارِيَ، وَيَقْرِي الضَّيْفَ، وَيُطْعِمُ الطَّعَامَ، وَيُفْشِي السَّلَامَ، وَلَمْ يَرُدَّ طَالِبَ حَاجَةٍ قَطُّ، وَأَنَا ابْنَةُ حَاتِمِ طَيِّئٍ فَقَالَ النَّبِيُّ ﷺ يَا جَارِيَةُ هَذِهِ صِفَةُ الْمُؤْمِنِينَ حَقًّا لَوْ كَانَ أَبُوكِ مُؤْمِنًا لَتَرَحَّمْنَا عَلَيْهِ خَلُّوا عَنْهَا فَإِنَّ أَبَاهَا كَانَ يُحِبُّ مَكَارِمَ الْأَخْلَاقِ وَاللَّهُ تَعَالَى يُحِبُّ مَكَارِمَ الْأَخْلَاقِ فَقَامَ أَبُو بُرْدَةَ بْنُ نِيَارٍ فَقَالَ: يَا رَسُولَ اللَّهِ وَاللَّهُ يُحِبُّ مَكَارِمَ الْأَخْلَاقِ ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: وَالَّذِي نَفْسِي بِيَدِهِ لَا يَدْخُلُ الْجَنَّةَ أَحَدٌ إِلَّا بِحُسْنِ الْخُلُقِ. وَقَالَ أَبُو بَكْرِ بْنُ أَبِي الدُّنْيَا حَدَّثَنِي عُمَرُ بْنُ بَكْرٍ عَنْ أَبِي عَبْدِ الرَّحْمَنِ الطَّائِيِّ - هُوَ الْهَيْثَمُ بْنُ عَدِيٍّ - عَنْ مِلْحَانَ عَنْ عَرْكِيِّ بْنِ حَلْبَسٍ الطَّائِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ - وَكَانَ أَخَا عَدِيِّ بْنِ حَاتِمٍ لِأُمِّهِ - قَالَ: قِيلَ لِنَوَارَ امْرَأَةِ حَاتِمٍ: حَدِّثِينَا عَنْ حَاتِمٍ قَالَتْ: كُلُّ أَمْرِهِ كَانَ عَجَبًا; أَصَابَتْنَا سَنَةٌ حَصَّتْ كُلَّ شَيْءٍ فَاقْشَعَرَّتْ لَهَا الْأَرْضُ وَاغْبَرَّتْ لَهَا السَّمَاءُ، وَضَنَّتِ الْمَرَاضِعُ عَلَى أَوْلَادِهَا، وَرَاحَتِ الْإِبِلُ حَدْبَاءَ حَدَابِيرَ مَا تَبِضُّ بِقَطْرَةٍ، وَحَلَقَ الْمَالُ، وَإِنَّا لَفِي لَيْلَةٍ صِنَّبْرٍ بَعِيدَةِ مَا بَيْنَ الطَّرَفَيْنِ، إِذْ تَضَاغَى الْأَصْبِيَةُ مِنَ الْجُوعِ; عَبْدُ اللَّهِ وَعَدِيٌّ وَسَفَّانَةُ فَوَاللَّهِ إِنْ وَجَدْنَا شَيْئًا نُعَلِّلُهُمْ بِهِ فَقَامَ إِلَى أَحَدِ الصَّبِيَّيْنِ فَحَمَلَهُ، وَقُمْتُ إِلَى الصَّبِيَّةِ فَعَلَّلْتُهَا فَوَاللَّهِ إِنْ سَكَتَا إِلَّا بَعْدَ هَدْأَةٍ مِنَ اللَّيْلِ، ثُمَّ عُدْنَا إِلَى الصَّبِيِّ الْآخَرِ فَعَلَّلْنَاهُ حَتَّى سَكَتَ وَمَا كَادَ، ثُمَّ افْتَرَشْنَا قَطِيفَةً لَنَا شَامِيَّةً ذَاتَ خَمْلٍ فَأَضْجَعْنَا الصِّبْيَانَ عَلَيْهَا، وَنِمْتُ أَنَا وَهُوَ فِي حُجْرَةٍ وَالصِّبْيَانُ بَيْنَنَا، ثُمَّ أَقْبَلَ عَلَيَّ يُعَلِّلُنِي لِأَنَامَ، وَعَرَفْتُ مَا يُرِيدُ فَتَنَاوَمْتُ. فَقَالَ مَالَكِ أَنِمْتِ ؟ فَسَكَتُّ. فَقَالَ: مَا أُرَاهَا إِلَّا قَدْ نَامَتْ وَمَا بِيَ نَوْمٌ فَلَمَّا ادْلَهَمَّ اللَّيْلُ، وَتَهَوَّرَتِ النُّجُومُ، وَهَدَأَتِ الْأَصْوَاتُ، وَسَكَّنَتِ الرِّجْلُ إِذَا جَانَبُ الْبَيْتِ قَدْ رُفِعَ فَقَالَ: مَنْ هَذَا ؟ فَوَلَّى حَتَّى إِذَا قُلْتُ: قَدْ أَسْحَرْنَا أَوْ كِدْنَا عَادَ. فَقَالَ: مَنْ هَذَا ؟ قَالَتْ: جَارَتُكَ فُلَانَةُ يَا أَبَا عَدِيٍّ مَا وَجَدْتُ عَلَى أَحَدٍ مُعَوَّلًا غَيْرَكَ، أَتَيْتُكَ مِنْ عِنْدِ أَصَبِيَّةٍ يَتَعَاوَوْنَ عُوَاءَ الذِّئْبِ مِنَ الْجُوعِ. قَالَ: أَعَجِلِيهِمْ عَلَيَّ قَالَتْ النَّوَارُ: فَوَثَبْتُ فَقُلْتُ: مَاذَا صَنَعْتَ ؟ وَاللَّهِ لَقَدْ تَضَاغَى أَصَبِيَتُكَ فَمَا وَجَدْتَ مَا تُعَلِّلُهُمْ فَكَيْفَ بِهَذِهِ وَبِوَلَدِهَا ؟ فَقَالَ: اسْكُتِي فَوَاللَّهِ لَأُشْبِعَنَّكِ وَإِيَّاهُمْ إِنْ شَاءَ اللَّهُ. قَالَتْ: فَأَقْبَلَتْ تَحْمِلُ اثْنَيْنِ وَتَمْشِي جَنْبَتَيْهَا أَرْبَعَةٌ كَأَنَّهَا نَعَامَةٌ حَوْلَهَا رِئَالُهَا فَقَامَ إِلَى فَرَسِهِ فَوَجَأَ بِحَرْبَتِهِ فِي لِبَتِّهِ، ثُمَّ قَدَحَ زِنْدَهُ، وَأَوْرَى نَارَهُ، ثُمَّ جَاءَ بِمُدْيَةٍ فَكَشَطَ عَنْ جِلْدِهِ، ثُمَّ دَفَعَ الْمُدْيَةَ إِلَى الْمَرْأَةِ، ثُمَّ قَالَ: دُونَكِ، ثُمَّ قَالَ: ابْغِنِي صِبْيَانَكِ فَبَغَيْتُهُمْ، ثُمَّ قَالَ: سَوْأَةٌ أَتَأْكَلُونَ شَيْئًا دُونَ أَهْلِ الصِّرْمِ ؟ فَجَعَلَ يُطَوِّفُ فِيهِمْ حَتَّى هَبُّوا وَأَقْبَلُوا عَلَيْهِ وَالْتَفَعَ فِي ثَوْبِهِ، ثُمَّ اضْطَجَعَ نَاحِيَةً يَنْظُرُ إِلَيْنَا، لَا وَاللَّهِ مَا ذَاقَ مِزْعَةً، وَإِنَّهُ لِأَحْوَجُهُمْ إِلَيْهِ فَأَصْبَحْنَا وَمَا عَلَى الْأَرْضِ مِنْهُ إِلَّا عَظْمٌ أَوْ حَافِرٌ. وَقَالَ الدَّارَقُطْنِيُّ: حَدَّثَنِي الْقَاضِي أَبُو عَبْدِ اللَّهِ الْمَحَامِلِيُّ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ أَبِي سَعْدٍ، وَحَدَّثَنَا غُنْمُ بْنُ ثَوَابَةَ بْنِ حُمَيْدٍ الطَّائِيُّ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ: قَالَتِ امْرَأَةُ حَاتِمٍ لِحَاتِمٍ: يَا أَبَا سَفَّانَةَ أَشْتَهِي أَنْ آكُلَ أَنَا وَأَنْتَ طَعَامًا وَحْدَنَا لَيْسَ عَلَيْهِ أَحَدٌ فَأَمَرَهَا فَحَوَّلَتْ خَيْمَتَهَا مِنَ الْجَمَاعَةِ عَلَى فَرْسَخٍ، وَأَمَرَ بِالطَّعَامِ فَهُيِّئَ، وَهِيَ مُرْخَاةٌ سُتُورُهَا عَلَيْهِ وَعَلَيْهَا فَلَمَّا قَارَبَ نُضْجُ الطَّعَامِ كَشَفَ عَنْ رَأْسِهِ ثُمَّ قَالَ: فَلَا تَطْبُخِي قِدْرِي وَسِتْرُكِ دُونَهَا عَلَيَّ إِذَنْ مَا تَطْبُخِينَ حَرَامُ وَلَكِنْ بِهَذَاكِ الْيَفَاعِ فَأَوْقِدِي بِجَزْلٍ إِذَا أَوْقَدْتِ لَا بِضِرَامِ قَالَ: ثُمَّ كَشَفَ السُّتُورَ وَقَدَّمَ الطَّعَامَ، وَدَعَا النَّاسَ فَأَكَلَ وَأَكَلُوا فَقَالَتْ: مَا أَتْمَمْتَ لِي مَا قُلْتَ فَأَجَابَهَا: فَإِنِّي لَا تُطَاوِعُنِي نَفْسِي وَنَفْسِي أَكْرَمُ عَلَيَّ مِنْ أَنْ يُثْنَى عَلَيَّ هَذَا وَقَدْ سَبَقَ لِيَ السَّخَاءُ، ثُمَّ أَنْشَأَ يَقُولُ: أُمَارِسُ نَفْسَ الْجُودِ حَتَّى أُعِزُّهَا وَأَتْرُكُ نَفْسَ الْبُخْلِ مَا أَسْتَشِيرُهَا وَلَا تَشْتَكِينِي جَارَتِي غَيْرَ أَنَّهَا إِذَا غَابَ عَنْهَا بَعْلُهَا لَا أَزُورُهَا سَيَبْلُغُهَا خَيْرِي وَيَرْجِعُ بَعْلُهَا إِلَيْهَا وَلَمْ تُقْصَرْ عَلَيْهَا سُتُورُهَا وَمِنْ شِعْرِ حَاتِمٍ إِذَا مَا بِتُّ أَشْرَبُ فَوْقَ رِيِّي لِسُكْرٍ فِي الشَّرَابِ فَلَا رَوِيتُ إِذَا مَا بِتُّ أَخْتِلُ عِرْسَ جَارِي لِيُخْفِيَنِي الظَّلَامُ فَلَا خَفِيتُ أَأَفْضَحُ جَارَتِي وَأَخُونُ جَارِي فَلَا وَاللَّهِ أَفْعَلُ مَا حَيِيتُ وَمِنْ شَعْرِهِ أَيْضًا: مَا ضَرَّ جَارًا لِي أُجَاوِرُهُ أَنْ لَا يَكُونَ لِبَابِهِ سِتْرُ أُغْضِي إِذَا مَا جَارَتِي بَرَزَتْ حَتَّى يُوَارِيَ جَارَتِي الْخِدْرُ وَمِنْ شِعْرِ حَاتِمٍ أَيْضًا وَمَا مِنْ شِيمَتِي شَتْمُ ابْنِ عَمِّي وَمَا أَنَا مُخْلِفٌ مَنْ يَرْتَجِينِي وَكَلْمَةَ حَاسِدٍ مِنْ غَيْرِ جُرْمٍ سَمِعْتُ وَقُلْتُ مُرِّي فَانْفُذِينِي وَعَابُوهَا عَلَيَّ فَلَمْ تَعِبْنِي وَلَمْ يَعْرَقْ لَهَا يَوْمًا جَبِينِي وَذِي وَجْهَيْنِ يَلْقَانِي طَلِيقًا وَلَيْسَ إِذَا تَغَيَّبَ يَأْتَسِينِي ظَفِرْتُ بِعَيْبِهِ فَكَفَفْتُ عَنْهُ مُحَافَظَةً عَلَى حَسَبِي وَدِينِي وَمِنْ شِعْرِهِ سَلِي الْبَائِسَ الْمَقْرُورَ يَا أُمَّ مَالِكٍ إِذَا مَا أَتَانِي بَيْنَ نَارِي وَمَجْزَرِي أَأَبْسُطُ وَجْهِي إِنَّهُ أَوَّلُ الْقِرَى وَأَبْذُلُ مَعْرُوفِي لَهُ دُونَ مُنْكَرِي وَقَالَ أَيْضًا وَإِنَّكَ إِنْ أَعْطَيْتَ بَطْنَكَ سُؤْلَهُ وَفَرْجَكَ نَالَا مُنْتَهَى الذَّمِّ أَجْمَعَا وَقَالَ الْقَاضِي أَبُو الْفَرَجِ الْمُعَافَى بْنُ زَكَرِيَّاءَ الْجَرِيرِيُّ: حَدَّثَنَا الْحُسَيْنُ بْنُ الْقَاسِمِ الْكَوْكَبِيُّ حَدَّثَنَا أَبُو الْعَبَّاسِ الْمُبَرِّدُ أَخْبَرَنِي الثَّوْرِيُّ عَنْ أَبِي عُبَيْدَةَ قَالَ: لَمَّا بَلَغَ حَاتِمَ طَيِّئٍ قَوْلُ الْمُتَلَمِّسِ قَلِيلُ الْمَالِ تُصْلِحُهُ فَيَبْقَى وَلَا يَبْقَى الْكَثِيرُ عَلَى الْفَسَادِ وَحِفْظُ الْمَالِ خَيْرٌ مِنْ فَنَاهُ وَعَسْفٍ فِي الْبِلَادِ بِغَيْرِ زَادِ قَالَ: مَالَهُ قَطَعَ اللَّهُ لِسَانَهُ حَمَلَ النَّاسَ عَلَى الْبُخْلِ فَهَلَّا قَالَ: فَلَا الْجُودُ يُفْنِي الْمَالَ قَبْلَ فَنَائِهِ وَلَا الْبُخْلُ فِي مَالِ الشَّحِيحِ يَزِيدُ فَلَا تَلْتَمِسْ مَالًا بِعَيْشٍ مُقَتَّرٍ لِكُلِّ غَدٍ رِزْقٌ يَعُودُ جَدِيدُ أَلَمْ تَرَ أَنَّ الْمَالَ غَادٍ وَرَائِحٌ وَأَنَّ الَّذِي يُعْطِيكَ غَيْرُ بَعِيدِ قَالَ الْقَاضِي أَبُو الْفَرَجِ: وَلَقَدْ أَحْسَنَ فِي قَوْلِهِ: وَأَنَّ الَّذِي يُعْطِيكَ غَيْرُ بَعِيدِ وَلَوْ كَانَ مُسْلِمًا لَرُجِيَ لَهُ الْخَيْرُ فِي مَعَادِهِ، وَقَدْ قَالَ اللَّهُ فِي كِتَابِهِ وَاسْأَلُوا اللَّهَ مِنْ فَضْلِهِ [ النِّسَاءِ: 32 ] وَقَالَ تَعَالَى وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ [ الْبَقَرَةِ: 186 ] وَعَنِ الْوَضَّاحِ بْنِ مَعْبَدٍ الطَّائِيِّ قَالَ: وَفَدَ حَاتِمٌ الطَّائِيُّ عَلَى النُّعْمَانِ بْنِ الْمُنْذِرِ، فَأَكْرَمَهُ وَأَدْنَاهُ، ثُمَّ زَوَّدَهُ عِنْدَ انْصِرَافِهِ حِمْلَيْنِ ذَهَبًا وَوَرِقًا، غَيْرَ مَا أَعْطَاهُ مِنْ طَرَائِفِ بَلَدِهِ فَرَحَلَ فَلَمَّا أَشْرَفَ عَلَى أَهْلِهِ تَلَقَّتْهُ أَعَارِيبُ طَيِّئٍ فَقَالَتْ: يَا حَاتِمُ أَتَيْتَ مِنْ عِنْدِ الْمَلِكِ، وَأَتَيْنَا مِنْ عِنْدِ أَهَالِينَا بِالْفَقْرِ فَقَالَ حَاتِمٌ: هَلُمَّ فَخُذُوا مَا بَيْنَ يَدِيَّ فَتَوَزَّعُوهُ فَوَثَبُوا إِلَى مَا بَيْنَ يَدَيْهِ مِنْ حِبَاءِ النُّعْمَانِ فَاقْتَسَمُوهُ فَخَرَجَتْ إِلَى حَاتِمٍ طَرِيفَةُ جَارِيَتُهُ فَقَالَتْ لَهُ: اتَّقِ اللَّهَ وَأَبْقِ عَلَى نَفْسِكَ فَمَا يَدَعُ هَؤُلَاءِ دِينَارًا وَلَا دِرْهَمًا وَلَا شَاةً وَلَا بَعِيرًا فَأَنْشَأَ يَقُولُ: قَالَتْ طُرَيْفَةُ مَا تَبْقَى دَرَاهِمُنَا وَمَا بِنَا سَرَفٌ فِيهَا وَلَا خَرَقُ إِنْ يَفْنَ مَا عِنْدَنَا فَاللَّهُ يَرْزُقُنَا مِمَّنْ سِوَانَا وَلَسْنَا نَحْنُ نَرْتَزِقُ مَا يَأْلَفُ الدِّرْهَمُ الْكَارِيُّ خِرْقَتَنَا إِلَّا يَمُرُّ عَلَيْهَا ثُمَّ يَنْطَلِقُ إِنَّا إِذَا اجْتَمَعَتْ يَوْمًا دَرَاهِمُنَا ظَلَّتْ إِلَى سُبُلِ الْمَعْرُوفِ تَسْتَبِقُ وَقَالَ أَبُو بَكْرِ بْنُ عَيَّاشٍ: قِيلَ لِحَاتِمٍ: هَلْ فِي الْعَرَبِ أَجْوَدُ مِنْكَ ؟ فَقَالَ: كُلُّ الْعَرَبِ أَجْوَدُ مِنِّي. ثُمَّ أَنْشَأَ يُحَدِّثُ قَالَ: نَزَلْتُ عَلَى غُلَامٍ مِنَ الْعَرَبِ يَتِيمٍ ذَاتَ لَيْلَةٍ، وَكَانَتْ لَهُ مِائَةٌ مِنَ الْغَنَمِ فَذَبَحَ لِي شَاةً مِنْهَا وَأَتَانِي بِهَا فَلَمَّا قَرَّبَ إِلَيَّ دِمَاغَهَا قُلْتُ: مَا أَطْيَبَ هَذَا الدِّمَاغَ قَالَ: فَذَهَبَ فَلَمْ يَزَلْ يَأْتِينِي مِنْهُ حَتَّى قُلْتُ قَدِ اكْتَفَيْتُ فَلَمَّا أَصْبَحْتُ إِذَا هُوَ قَدْ ذَبَحَ الْمِائَةَ شَاةٍ وَبَقِيَ لَا شَيْءَ لَهُ. فَقِيلَ: فَمَا صَنَعْتَ بِهِ ؟ فَقَالَ: وَمَتَى أَبْلُغُ شُكْرَهُ وَلَوْ صَنَعْتُ بِهِ كُلَّ شَيْءٍ. قَالَ: عَلَى كُلِّ حَالٍ فَقَالَ أَعْطَيْتُهُ مِائَةَ نَاقَةٍ مِنْ خِيَارِ إِبِلِي. وَقَالَ مُحَمَّدُ بْنُ جَعْفَرٍ الْخَرَائِطِيُّ فِي كِتَابِ مَكَارِمِ الْأَخْلَاقِ: حَدَّثَنَا الْعَبَّاسُ بْنُ الْفَضْلِ الرَّبَعِيُّ حَدَّثَنَا إِسْحَاقُ بْنُ ابْرَاهِيمَ حَدَّثَنِي حَمَّادٌ الرَّاوِيَةُ وَمَشْيَخَةٌ مِنْ مَشْيَخَةِ طَيِّئٍ قَالُوا: كَانَتْ غَنِيَّةُ بِنْتُ عَفِيفِ بْنِ عَمْرِو بْنِ امْرِئِ الْقَيْسِ أَمُّ حَاتِمِ طَيِّئٍ لَا تُمْسِكُ شَيْئًا سَخَاءً وَجُودًا وَكَانَ إِخْوَتُهَا يَمْنَعُونَهَا فَتَأْبَى، وَكَانَتِ امْرَأَةً مُوسِرَةً فَحَبَسُوهَا فِي بَيْتٍ سَنَةً يُطْعِمُونَهَا قُوتَهَا لَعَلَّهَا تَكُفُّ عَمَّا تَصْنَعُ، ثُمَّ أَخْرَجُوهَا بَعْدَ سَنَةٍ وَقَدْ ظَنُّوا أَنَّهَا قَدْ تَرَكَتْ ذَلِكَ الْخُلُقَ فَدَفَعُوا إِلَيْهَا صِرْمَةً مِنْ مَالِهَا، وَقَالُوا: اسْتَمْتِعِي بِهَا فَأَتَتْهَا امْرَأَةٌ مِنْ هَوَازِنَ وَكَانَتْ تَغْشَاهَا فَسَأَلَتْهَا فَقَالَتْ: دُونَكِ هَذِهِ الصِّرْمَةَ فَقَدْ وَاللَّهِ مَسَّنِي مِنَ الْجُوعِ مَا آلَيْتُ أَنْ لَا أَمْنَعَ سَائِلًا، ثُمَّ أَنْشَأَتْ تَقُولُ: لَعَمْرِي لَقِدْمًا عَضَّنِي الْجُوعُ عَضَّةً فَآلَيْتُ أَنْ لَا أَمْنَعَ الدَّهْرَ جَائِعًا فَقُولَا لِهَذَا اللَّائِمِي الْيَوْمَ أَعْفِنِي وَإِنْ أَنْتَ لَمْ تَفْعَلْ فَعَضَّ الْأَصَابِعَا فَمَاذَا عَسَاكُمْ أَنْ تَقُولُوا لِأُخْتِكُمْ سِوَى عَذْلِكُمْ أَوْ عَذَلِ مَنْ كَانَ مَانِعًا وَمَاذَا تَرَوْنَ الْيَوْمَ إِلَّا طَبِيعَةً فَكَيْفَ بِتَرْكِي يَا ابْنَ أُمِّي الطَّبَائِعَا وَقَالَ الْهَيْثَمُ بْنُ عَدِيٍّ عَنْ مِلْحَانَ بْنِ عَرْكِيِّ بْنِ عَدِيِّ بْنِ حَاتِمٍ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ: شَهِدْتُ حَاتِمًا يَكِيدُ بِنَفْسِهِ فَقَالَ لِي أَيْ بُنَيَّ إِنِّي أَعْهَدُ مِنْ نَفْسِي ثَلَاثَ خِصَالٍ: وَاللَّهِ مَا خَاتَلْتُ جَارَةً لِرِيبَةٍ قَطُّ وَلَا ائْتُمِنْتُ عَلَى أَمَانَةٍ إِلَّا أَدَّيْتُهَا وَلَا أُوتِيَ أَحَدٌ مِنْ قِبَلِي بِسُوءٍ. وَقَالَ أَبُو بَكْرٍ الْخَرَائِطِيُّ: حَدَّثَنَا عَلِيُّ بْنُ حَرْبٍ حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ يَحْيَى الْعَدَوِيُّ حَدَّثَنَا هِشَامُ بْنُ مُحَمَّدِ بْنِ السَّائِبِ الْكَلْبِيُّ عَنْ أَبِي مِسْكِينٍ - يَعْنِي جَعْفَرَ بْنَ الْمُحَرِّزِ بْنِ الْوَلِيدِ - عَنِ الْمُحَرَّرِ مَوْلَى أَبِي هُرَيْرَةَ قَالَ: مَرَّ نَفَرٌ مِنْ عَبْدِ الْقَيْسِ بِقَبْرِ حَاتِمِ طَيِّئٍ فَنَزَلُوا قَرِيبًا مِنْهُ فَقَامَ إِلَيْهِ بَعْضُهُمْ يُقَالَ لَهُ: أَبُو الْخَيْبَرِيِّ فَجَعَلَ يَرْكُضُ قَبْرَهُ بِرِجْلِهِ، وَيَقُولُ: يَا أَبَا الْجَعْرَاءِ أَقْرِنَا فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ مَا تُخَاطِبُ مِنْ رِمَّةٍ وَقَدْ بَلِيَتْ وَأَجَنَّهُمُ اللَّيْلُ فَنَامُوا فَقَامَ صَاحِبُ الْقَوْلِ فَزِعًا يَقُولُ: يَا قَوْمِ عَلَيْكُمْ بِمَطِيِّكُمْ فَإِنَّ حَاتِمًا أَتَانِي فِي النَّوْمِ، وَأَنْشَدَنِي شِعْرًا وَقَدْ حَفِظْتُهُ يَقُولُ: أَبَا خَيْبَرِيِّ وَأَنْتَ امْرُؤٌ ظَلُومُ الْعَشِيرَةِ شَتَّامُهَا أَتَيْتَ بِصَحْبِكَ تَبْغِي الْقِرَى لَدَى حُفْرَةٍ صَخِبٍ هَامُهَا تُبَغِّي لِيَ الذَّنْبَ عِنْدَ الْمَبِيتِ وَحَوْلَكَ طَيٌّ وَأَنْعَامُهَا وَإِنَّا لَنُشْبِعُ أَضْيَافَنَا وَتَأْتِي الْمَطِيَّ فَنَعْتَامُهَا قَالَ: وَإِذَا نَاقَةُ صَاحِبِ الْقَوْلِ تَكُوسُ عَقِيرًا فَنَحَرُوهَا، وَقَامُوا يَشْتَوُونَ وَيَأْكُلُونَ، وَقَالُوا: وَاللَّهِ لَقَدْ أَضَافَنَا حَاتِمٌ حَيًّا وَمَيِّتًا. قَالَ: وَأَصْبَحَ الْقَوْمُ وَأَرْدَفُوا صَاحِبَهُمْ، وَسَارُوا فَاذَا رَجُلٌ يُنَوِّهُ بِهِمْ رَاكِبًا جَمَلًا وَيَقُودُ آخَرَ فَقَالَ: أَيُّكُمْ أَبُو الْخَيْبَرِيِّ ؟ قَالَ: أَنَا قَالَ: إِنَّ حَاتِمًا أَتَانِي فِي النَّوْمِ فَأَخْبَرَنِي أَنَّهُ قَرَى أَصْحَابَكَ نَاقَتَكَ، وَأَمَرَنِي أَنْ أَحْمِلَكَ. وَهَذَا بَعِيرٌ فَخُذْهُ، وَدَفَعَهُ إِلَيْهِ.

Translation

✧ Mention of Ḥātim al-Ṭāʾī ḤĀTIM AL-ṬĀʾĪ, ONE OF THE MOST GENEROUS MEN OF THE PRE-ISLAMIC ERA He is Ḥātim b. ʿAbd Allāh b. Saʿd b. al-Ḥashraj b. Imriʾ al-Qays b. ʿAdī b. Akhzam b. Abī Akhzam, whose name was Hazūma b. Rabīʿa b. Jarwal b. Tuʿal b. ʿAmr b. al-Ghawth b. Ṭayyiʾ, Abū Saffāna al-Ṭāʾī, the father of the Companion ʿAdī b. Ḥātim. He was a generous man, praised in the pre-Islamic era, and likewise his son was so in Islam. Ḥātim had noble deeds and wondrous matters, and astonishing reports of his liberality that would take long to mention, but he did not intend by them the face of God and the abode of the Hereafter; rather his aim was fame and renown. Al-Ḥāfiẓ Abū Bakr al-Bazzār said in his Musnad: Muḥammad b. Maʿmar narrated to us, ʿUbayd b. Wāqid al-Qaysī narrated to us, Abū Muḍar, that is al-Nājī, narrated to us, from ʿAbd Allāh b. Dīnār, from Ibn ʿUmar, who said: Ḥātim was mentioned in the presence of the Prophet ﷺ, and he said: “That one desired something and attained it.” A gharīb (rare) ḥadīth. Al-Dāraquṭnī said: ʿUbayd b. Wāqid alone transmitted it from Abū Muḍar al-Nājī, and it is said that his name was Ḥammād. Ibn ʿAsākir said: Abū Aḥmad al-Ḥākim distinguished between Abū Muḍar al-Nājī and Abū Naṣr Ḥammād, and he did not name al-Nājī. In some of the transmissions of al-Ḥāfiẓ Ibn ʿAsākir it occurs as “from Abū Naḍr Shayba al-Nājī.” And God knows best. Imām Aḥmad said: Muʾammal b. Ismāʿīl narrated to us, Sufyān narrated to us, from Simāk b. Ḥarb, from Murayy b. Qaṭarī, from ʿAdī b. Ḥātim, who said: I said to the Messenger of God ﷺ: “My father used to maintain ties of kinship and do such and such; does he have any reward for that?” He said: “Your father sought something and attained it.” Thus Abū Yaʿlā narrated it from al-Qawārīrī, from Ghundar, from Shuʿba, from Simāk, with the same chain, and he said: “Your father desired something and attained it,” meaning renown. Likewise Abū al-Qāsim al-Baghawī narrated it from ʿAlī b. al-Jaʿd, from Shuʿba, with the same chain, exactly. It is established in the Ṣaḥīḥ concerning the three who will be the first to fuel Hellfire, among them the man who spends so that it may be said he is generous, and his recompense is that it will be said in this world. Likewise concerning the scholar and the warrior. And in another ḥadīth in the Ṣaḥīḥ, they asked the Messenger of God ﷺ about ʿAbd Allāh b. Judʿān b. ʿAmr b. Kaʿb b. Saʿd b. Taym b. Murra, saying: “He used to entertain guests, free slaves, and give charity; will that benefit him?” He said: “Indeed he never once said: ‘My Lord, forgive me my sins on the Day of Judgment.’” He too was one of those famous for generosity, feeding people in years of drought and times of famine. Al-Ḥāfiẓ Abū Bakr al-Bayhaqī said: Abū ʿAbd Allāh al-Ḥāfiẓ informed us, Abū Bakr Muḥammad b. ʿAbd Allāh b. Yūsuf al-ʿUmānī narrated to me, Abū Saʿīd ʿUbayd b. Kathīr b. ʿAbd al-Wāḥid al-Kūfī narrated to us, Ḍirār b. Ṣurad narrated to us, ʿĀṣim b. Ḥumayd narrated to us, from Abū Ḥamza al-Thumālī, from ʿAbd al-Raḥmān b. Jundub, from Kumayl b. Ziyād al-Nakhaʿī, who said: ʿAlī b. Abī Ṭālib said: “Glory be to God! How little do many people desire good. I wonder at a man whose Muslim brother comes to him in need, yet he does not consider himself worthy of good. Even if he did not hope for reward or fear punishment, it would be fitting for him to hasten to noble qualities of character, for they point to the path of success.” A man stood up to him and said: “May my father and mother be your ransom, O Commander of the Faithful, did you hear this from the Messenger of God ﷺ?” He said: “Yes, and what is better than it. When the captives of Ṭayyiʾ were brought, there appeared a girl, fair-complexioned, with dark lips and a small nose, tall and well-proportioned, slender ankled, full-calved, thick-thighed, slim-waisted, flat-bellied, smooth-backed. When I saw her I was struck by her beauty, and I said: ‘I will ask the Messenger of God ﷺ to assign her to my share.’ But when she spoke, I forgot her beauty because of her eloquence. She said: ‘O Muḥammad, if you see fit to release me and not let the Arab tribes gloat over me, for I am the daughter of the chief of my people. My father used to protect the honor of his dependents, ransom the captive, feed the hungry, clothe the naked, entertain the guest, provide food, and spread peace, and he never turned away anyone in need. I am the daughter of Ḥātim al-Ṭāʾī.’ The Prophet ﷺ said: ‘O girl, these are the qualities of true believers. If your father had been a believer, we would have shown mercy to him. Release her, for her father loved noble character, and God loves noble character.’ Abū Burda b. Niyār stood up and said: ‘O Messenger of God, does God love noble character?’ The Messenger of God ﷺ said: ‘By Him in whose hand is my soul, no one enters Paradise except through good character.’” Abū Bakr b. Abī al-Dunyā said: ʿUmar b. Bakr narrated to me, from Abū ʿAbd al-Raḥmān al-Ṭāʾī—that is al-Haytham b. ʿAdī—from Milḥān, from ʿArkī b. Ḥalbas al-Ṭāʾī, from his father, from his grandfather—who was the maternal half-brother of ʿAdī b. Ḥātim—who said: It was said to Nawār, the wife of Ḥātim: “Tell us about Ḥātim.” She said: “All his affairs were wonderous. A year of drought struck us, stripping everything; the earth became barren, the sky turned dusty, nursing mothers withheld milk from their children, and the camels returned emaciated, not producing a drop. Wealth vanished. We were in a bitterly cold night, long between its ends, when the little ones wailed from hunger—ʿAbd Allāh, ʿAdī, and Saffāna. By God, we could find nothing to soothe them. He got up to one of the boys and carried him, and I got up to the girl and tried to soothe her. By God, they did not fall silent until after a portion of the night. Then we turned to the other boy and soothed him until he fell silent, barely. Then we spread a Syrian velvet blanket with fringe and laid the children on it. He and I slept in a chamber with the children between us. Then he turned to me, trying to lull me to sleep, and I knew what he wanted, so I pretended to sleep. He said: ‘What is the matter? Have you fallen asleep?’ I remained silent. He said: ‘I think she has fallen asleep, but I cannot sleep.’ When the night grew dark, the stars had set, voices were still, and feet had quieted, suddenly the side of the tent was lifted. He said: ‘Who is this?’ The visitor turned away, then returned when I thought dawn had nearly come or was close. He said: ‘Who is this?’ She said: ‘Your neighbor so-and-so, O Abū ʿAdī, I have found no one to rely on but you. I have come to you from children who are howling like wolves from hunger.’ He said: ‘Bring them to me quickly.’ Nawār said: I leapt up and said: ‘What have you done? By God, your own children were wailing and you found nothing to soothe them; how will you deal with her and her children?’ He said: ‘Be quiet; by God, I will fill you and them, if God wills.’ She said: Then she came carrying two children and walking with four beside her, like an ostrich surrounded by its chicks. He went to his horse, stabbed its chest with his spear, struck a spark with his firestick and kindled a fire, then came with a knife and stripped off its hide. He handed the knife to the woman and said: ‘Take it.’ Then he said: ‘Bring me your children,’ and I brought them. Then he said: ‘What a shame that you eat while the people of the camp do not.’ He went around among them until they woke up and gathered around him. Then he wrapped himself in his garment and lay down to the side, watching us. By God, he did not taste a morsel, though he was the most in need of it. In the morning, nothing remained of the horse but bones and hooves.” Al-Dāraquṭnī said: Al-Qāḍī Abū ʿAbd Allāh al-Maḥāmilī narrated to me, ʿAbd Allāh b. Abī Saʿd narrated to us, and Ghanm b. Thawāba b. Ḥumayd al-Ṭāʾī narrated to us, from his father, from his grandfather, who said: The wife of Ḥātim said to Ḥātim: “O Abū Saffāna, I wish that you and I could eat a meal alone, with no one else present.” So he ordered her, and she moved her tent a parasang away from the group. He ordered food to be prepared, and the curtains were let down over him and her. When the food was nearly cooked, he uncovered his head and recited: Do not cook my pot while your curtain is drawn before me—then what you cook is forbidden to me. But light the fire on that high ground with large logs, when you kindle it, not with small twigs. Then he uncovered the curtains, brought forward the food, and invited the people; he ate and they ate. She said: “You did not fulfill for me what you said.” He answered her: “My soul does not obey me in this; my soul is too precious to me to have this said of me, for generosity has already been my established trait.” Then he began to recite: I train my soul to generosity until I honor it, and I leave the soul of miserliness without consulting it. My neighbor woman cannot complain of me, except that when her husband is absent, I do not visit her. My goodness will reach her, and her husband will return to her, without her curtains ever being lowered. From the poetry of Ḥātim: If I ever spend the night drinking beyond my fill for intoxication in wine, may I never quench my thirst. If I ever seek to seduce my neighbor’s wife so that darkness conceals me, may I never be concealed. Would I disgrace my neighbor woman and betray my neighbor? No, by God, I will never do so as long as I live. Also from his poetry: What harm is it to a neighbor of mine, whom I neighbor, that his door has no curtain? I lower my gaze when my neighbor woman appears, until the curtain conceals my neighbor. Also from the poetry of Ḥātim: It is not in my nature to revile my cousin, nor am I one who breaks faith with those who hope in me. A word of an envier, without fault, I heard, and I said: “Go on, carry out what you intend.” They blamed her to me, but she did not blame me, nor did my forehead ever sweat for it. And a two-faced man meets me with a smiling face, but when he is absent, he does not console me. I came upon his fault and refrained from it, guarding my honor and my religion. From his poetry: Ask the destitute, shivering man, O Umm Mālik, when he comes to me between my fire and my slaughtering place: Do I put on a cheerful face—for that is the first act of hospitality—and offer my kindness to him without denial? He also said: If you give your belly its desire and your private part its desire, they will both attain the utmost blame. Al-Qāḍī Abū al-Faraj al-Muʿāfā b. Zakariyyā al-Jarīrī said: Al-Ḥusayn b. al-Qāsim al-Kawkabī narrated to us, Abū al-ʿAbbās al-Mubarrad narrated to us, al-Thawrī informed me, from Abū ʿUbayda, who said: When the saying of al-Mutalammis reached Ḥātim al-Ṭāʾī: A little wealth, if you manage it well, endures, but abundance does not endure with corruption. Preserving wealth is better than wasting it and wandering in the lands without provision. He said: “What is wrong with him? May God cut off his tongue! He has urged people to miserliness. Why did he not say: Generosity does not exhaust wealth before its natural end, nor does miserliness increase the wealth of the stingy. Do not seek wealth through a life of austerity; for every tomorrow there is a provision that returns anew. Do you not see that wealth comes and goes, and that the One who gives to you is not far?” Al-Qāḍī Abū al-Faraj said: He spoke well in his saying: “And that the One who gives to you is not far.” Had he been a Muslim, good would have been hoped for him in his hereafter. God has said in His Book: “And ask God of His bounty” [al-Nisāʾ: 32], and the Most High said: “And when My servants ask you concerning Me, indeed I am near; I answer the call of the caller when he calls upon Me” [al-Baqara: 186]. From al-Waḍḍāḥ b. Maʿbad al-Ṭāʾī, who said: Ḥātim al-Ṭāʾī came as a delegate to al-Nuʿmān b. al-Mundhir, who honored him and drew him near, then on his departure gave him two loads of gold and silver, besides the gifts from his land. He set out, and when he came in sight of his people, the Bedouins of Ṭayyiʾ met him and said: “O Ḥātim, you have come from the king, and we have come from our families with poverty.” Ḥātim said: “Come, take what is before me and divide it among you.” They rushed to what was before him of al-Nuʿmān’s gifts and divided it. His slave girl Ṭarīfa came out to him and said: “Fear God and preserve something for yourself; these people will not leave a dinar or a dirham or a sheep or a camel.” He began to recite: Ṭarīfa said: “Our dirhams will not remain, yet there is no extravagance or recklessness in us. If what we have is exhausted, God will provide for us from other than us, and we do not earn our living ourselves. The passing dirham does not become attached to our rags, except that it passes over them and then departs. When one day our dirhams gather, they race toward the paths of generosity.” Abū Bakr b. ʿAyyāsh said: It was said to Ḥātim: “Is there anyone among the Arabs more generous than you?” He said: “All the Arabs are more generous than I.” Then he began to speak: “I stayed one night at the place of a young orphan boy of the Arabs, and he had a hundred sheep. He slaughtered one for me and brought it to me. When he placed its brain before me, I said: ‘How delicious this brain is.’ He said: So he went away and kept bringing me more of it until I said: ‘I have had enough.’ In the morning, he had slaughtered all hundred sheep and had nothing left.” It was said: “What did you do for him?” He said: “When could I ever repay his kindness, even if I did everything for him?” He said: “In any case, I gave him a hundred she-camels from the best of my camels.” Muḥammad b. Jaʿfar al-Kharāʾiṭī said in his book Makārim al-Akhlāq: Al-ʿAbbās b. al-Faḍl al-Rabaʿī narrated to us, Isḥāq b. Ibrāhīm narrated to us, Ḥammād al-Rāwiya and shaykhs of the shaykhs of Ṭayyiʾ narrated to me, they said: Ghaniyya bt. ʿAfīf b. ʿAmr b. Imriʾ al-Qays, the mother of Ḥātim al-Ṭāʾī, would not hold onto anything out of generosity and liberality. Her brothers tried to restrain her, but she refused. She was a wealthy woman, so they confined her in a house for a year, feeding her only her daily sustenance, hoping she would stop what she was doing. Then after a year they released her, thinking she had given up that trait. They gave her a small herd of her wealth and said: “Enjoy it.” A woman from Hawāzin, who used to visit her, came to her and asked her for something. She said: “Take this small herd, for by God, hunger has touched me so that I have sworn not to refuse any asker.” Then she began to recite: By my life, hunger once bit me with a bite, so I swore never to refuse a hungry person as long as I live. So tell this one who blames me today: “Leave me alone, and if you do not, then bite your fingers.” What do you hope to say to your sister except your blame or the blame of one who withholds? What do you see today except a natural disposition? So how can I abandon my nature, O son of my mother? Al-Haytham b. ʿAdī said, from Milḥān b. ʿArkī b. ʿAdī b. Ḥātim, from his father, from his grandfather, who said: I witnessed Ḥātim when he was near death, and he said to me: “O my son, I have known in myself three qualities: by God, I have never sought to deceive a neighbor woman for any suspicion, I have never been entrusted with a trust but I fulfilled it, and no one has ever been harmed by me.” Abū Bakr al-Kharāʾiṭī said: ʿAlī b. Ḥarb narrated to us, ʿAbd al-Raḥmān b. Yaḥyā al-ʿAdawī narrated to us, Hishām b. Muḥammad b. al-Sāʾib al-Kalbī narrated to us from Abī Miskīn—meaning Jaʿfar b. al-Muḥarriz b. al-Walīd—from al-Muḥarrir, the mawlā of Abū Hurayrah, who said: A group of men from ʿAbd al-Qays passed by the grave of Ḥātim Ṭayyiʾ and encamped near it. One of them, called Abū al-Khaybarī, went to it and began kicking his grave with his foot, saying, "O Abū al-Jaʿrāʾ, give us hospitality!" One of his companions said to him, "What are you addressing? Only decayed bones remain, and the night has enveloped us." They slept, and the one who had spoken rose in fright, saying, "O my people, take to your mounts! Ḥātim came to me in a dream and recited to me poetry that I have memorized. He said: Abā Khaybarī, you are a man Who wrongs his kinsfolk and reviles them; You brought your companions seeking hospitality At a grave whose skulls are silent; You impute sin to me at your night-stop, While around you are Ṭayyiʾ and their herds. We indeed satisfy our guests, And the camels come to us, so we choose the best of them. He said: And behold, the she-camel of the one who had spoken was found hamstrung, so they slaughtered it and set about roasting and eating. They said, "By Allah, Ḥātim has entertained us alive and dead." He said: In the morning, the men mounted their companion behind them and departed. Then a man appeared calling out to them, riding a camel and leading another. He said, "Which of you is Abū al-Khaybarī?" He replied, "I am." The man said, "Ḥātim came to me in a dream and informed me that he had entertained your companions with your she-camel, and he commanded me to mount you. Here is a camel—take it." And he handed it over to him.

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