Tarikh (al-Tabari) 630
Genealogy of Our Prophet Muhammad ﷺ and Some Accounts of His Forefathers and Ancestors
ذِكْرُ شَيْءٍ مِنْ أَخْبَارِ أمية ابن أبي الصلت الثقفي أُمَيَّةَ ابْنِ أَبِي الصَّلْتِ الثَّقَفِيِّ كَانَ مِنْ شُعَرَاءِ الْجَاهِلِيَّةِ وَقَدْ أَدْرَكَ زَمَنَ الْإِسْلَامِ قَالَ الْحَافِظُ ابْنُ عَسَاكِرَ: هُوَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ عَبْدِ اللَّهِ بْنِ أَبِي رَبِيعَةَ بْنِ عَوْفِ بْنِ عُقْدَةَ بْنِ غِيَرَةَ بْنِ عَوْفِ بْنِ ثَقِيفِ بْنِ مُنَبِّهِ بْنِ بَكْرِ بْنِ هَوَازِنَ أَبُو عُثْمَانَ، وَيُقَالَ: أَبُو الْحَكَمِ الثَّقَفِيُّ شَاعِرٌ جَاهِلِيٌّ قَدِمَ دِمَشْقَ قَبْلَ الْإِسْلَامِ، وَقِيلَ: إِنَّهُ كَانَ مُسْتَقِيمًا، وَإِنَّهُ كَانَ فِي أَوَّلِ أَمْرِهِ عَلَى الْإِيمَانِ ثُمَّ زَاغَ عَنْهُ، وَإِنَّهُ هُوَ الَّذِي أَرَادَهُ اللَّهُ تَعَالَى بِقَوْلِهِ وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا فَانْسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ [ الْأَعْرَافِ: 175 ]. قَالَ الزُّبَيْرُ بْنُ بَكَّارٍ فَوَلَدَتْ رُقَيَّةُ بِنْتُ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافٍ أُمَيَّةَ الشَّاعِرَ ابْنَ أَبِي الصَّلْتِ، وَاسْمُ أَبِي الصَّلْتِ رَبِيعَةُ بْنُ وَهْبِ بْنِ عِلَاجِ بْنِ أَبِي سَلَمَةَ بْنِ ثَقِيفٍ. وَقَالَ غَيْرُهُ: كَانَ أَبُوهُ مِنَ الشُّعَرَاءِ الْمَشْهُورِينَ بِالطَّائِفِ وَكَانَ أُمَيَّةُ أَشْعَرُهُمْ. وَقَالَ عَبْدُ الرَّزَّاقِ: قَالَ الثَّوْرِيُّ: أَخْبَرَنِي حَبِيبُ بْنُ أَبِي ثَابِتٍ، أَنَّ عَبْدَ اللَّهِ بْنَ عَمْرٍو قَالَ فِي قَوْلِهِ تَعَالَى وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا فَانْسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ هُوَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ، وَكَذَا رَوَاهُ أَبُو بَكْرِ بْنُ مَرْدَوَيْهِ عَنْ أَبِي بَكْرٍ الشَّافِعِيِّ عَنْ مُعَاذِ بْنِ الْمُثَنَّى عَنْ مُسَدَّدٍ عَنْ أَبِي عَوَانَةَ عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ عَنْ نَافِعِ بْنِ عَاصِمِ بْنِ مَسْعُودٍ قَالَ: إِنِّي لَفِي حَلْقَةٍ فِيهَا عَبْدُ اللَّهِ بْنُ عَمْرٍو فَقَرَأَ رَجُلٌ مِنَ الْقَوْمِ الْآيَةَ الَّتِي فِي الْأَعْرَافِ وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا فَانْسَلَخَ مِنْهَا فَقَالَ هَلْ تَدْرُونَ مَنْ هُوَ ؟ فَقَالَ بَعْضُهُمْ: هُوَ صَيْفِيُّ بْنُ الرَّاهِبِ، وَقَالَ آخَرُ: بَلْ هُوَ بَلْعَمٌ رَجُلٌ مِنْ بَنِي إِسْرَائِيلَ فَقَالَ: لَا. قَالَ: فَمَنْ هُوَ ؟ قَالَ: هُوَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ. وَهَكَذَا قَالَ: أَبُو صَالِحٍ وَالْكَلْبِيُّ، وَحَكَاهُ قَتَادَةُ عَنْ بَعْضِهِمْ. وَقَالَ الطَّبَرَانِيُّ حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ الْعَزِيزِ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ شَبِيبٍ الرَّبَعِيُّ حَدَّثَنَا مُحَمَّدُ بْنُ سَلَمَةَ بْنِ هِشَامٍ الْمَخْزُومِيُّ حَدَّثَنَا إِسْمَاعِيلُ بْنُ الطَّرِيحِ بْنِ إِسْمَاعِيلَ الثَّقَفِيُّ حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنْ مَرْوَانَ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ عَنْ أَبِيهِ قَالَ: خَرَجْتُ أَنَا وَأُمَيَّةُ بْنُ أَبِي الصَّلْتِ الثَّقَفِيُّ تُجَّارًا إِلَى الشَّامِ فَكُلَّمَا نَزَلْنَا مَنْزِلًا أَخَذَ أُمَيَّةُ سِفْرًا لَهُ يَقْرَؤُهُ عَلَيْنَا. فَكُنَّا كَذَلِكَ حَتَّى نَزَلْنَا قَرْيَةً مِنْ قُرَى النَّصَارَى فَجَاؤُهُ وَأَكْرَمُوهُ وَأَهْدَوْا لَهُ، وَذَهَبَ مَعَهُمْ إِلَى بُيُوتِهِمْ ثُمَّ رَجَعَ فِي وَسَطِ النَّهَارِ فَطَرَحَ ثَوْبَيْهِ وَأَخَذَ ثَوْبَيْنِ لَهُ أَسْوَدَيْنِ فَلَبِسَهُمَا، وَقَالَ لِي: هَلْ لَكَ يَا أَبَا سُفْيَانَ فِي عَالِمٍ مِنْ عُلَمَاءَ النَّصَارَى إِلَيْهِ يَتَنَاهَى عِلْمُ الْكِتَابِ تَسْأَلُهُ ؟ قُلْتُ: لَا أَرَبَ لِي فِيهِ وَاللَّهِ لَئِنْ حَدَّثَنِي بِمَا أُحِبُّ لَا أَثِقُ بِهِ، وَلَئِنْ حَدَّثَنِي بِمَا أَكْرَهُ لَأَوْجَلَنَّ مِنْهُ. قَالَ: فَذَهَبَ وَخَالَفَهُ شَيْخٌ مِنَ النَّصَارَى فَدَخَلَ عَلَيَّ فَقَالَ: مَا يَمْنَعُكَ أَنْ تَذْهَبَ إِلَى هَذَا الشَّيْخِ ؟ قُلْتُ: لَسْتُ عَلَى دِينِهِ قَالَ: وَإِنْ فَإِنَّكَ تَسْمَعُ مِنْهُ عَجَبًا وَتَرَاهُ. ثُمَّ قَالَ لِي: أَثَقَفِيٌّ أَنْتَ ؟ قُلْتُ: لَا، وَلَكِنْ قُرَشِيٌّ. قَالَ: فَمَا يَمْنَعُكَ مِنَ الشَّيْخِ ؟ فَوَاللَّهِ إِنَّهُ لَيُحِبُّكُمْ وَيُوصِي بِكُمْ. قَالَ: فَخَرَجَ مِنْ عِنْدِنَا، وَمَكَثَ أُمَيَّةُ عِنْدَهُمْ حَتَّى جَاءَنَا بَعْدَ هَدْأَةٍ مِنَ اللَّيْلِ فَطَرَحَ ثَوْبَيْهِ ثُمَّ انْجَدَلَ عَلَى فِرَاشِهِ فَوَاللَّهِ مَا نَامَ وَلَا قَامَ حَتَّى أَصْبَحَ كَئِيبًا حَزِينًا سَاقِطًا غَبُوقُهُ عَلَى صَبُوحِهِ، مَا يُكَلِّمُنَا وَلَا نُكَلِّمُهُ، ثُمَّ قَالَ: أَلَا تَرْحَلُ ؟ قُلْتُ: وَهَلْ بِكَ مِنْ رَحِيلٍ ؟ قَالَ: نَعَمْ فَرَحَلْنَا فَسِرْنَا بِذَلِكَ لَيْلَتَيْنِ مِنْ هَمِّهِ. ثُمَّ قَالَ فِي اللَّيْلَةِ الثَّالِثَةِ: أَلَا تَحَدَّثُ يَا أَبَا سُفْيَانَ ؟ قُلْتُ: وَهَلْ بِكَ مِنْ حَدِيثٍ ؟ وَاللَّهِ مَا رَأَيْتُ مِثْلَ الَّذِي رَجَعْتَ بِهِ مِنْ عِنْدِ صَاحِبِكَ. قَالَ: أَمَا إِنَّ ذَلِكَ لِشَيْءٍ لَسْتَ فِيهِ إِنَّمَا ذَلِكَ لِشَيْءٍ وَجِلْتُ مِنْهُ مِنْ مُنْقَلَبِي. قُلْتُ: وَهَلْ لَكَ مِنْ مُنْقَلَبٍ قَالَ: أَيْ وَاللَّهِ لَأَمُوتَنَّ، ثُمَّ لَأُحْيَيَنَّ قَالَ: قُلْتُ: هَلْ أَنْتَ قَابِلٌ أَمَانَتِي ؟ قَالَ: عَلَى مَاذَا ؟ قُلْتُ: عَلَى أَنَّكَ لَا تُبْعَثُ وَلَا تُحَاسَبُ قَالَ: فَضَحِكَ، ثُمَّ قَالَ: بَلَى وَاللَّهِ يَا أَبَا سُفْيَانَ لَنُبْعَثَنَّ ثُمَّ لَنُحَاسَبَنَّ، وَلَيَدْخُلَنَّ فَرِيقٌ الْجَنَّةَ وَفَرِيقٌ النَّارَ. قُلْتُ: فَفِي أَيِّهِمَا أَنْتَ أَخْبَرَكَ صَاحِبُكَ ؟ قَالَ: لَا عِلْمَ لِصَاحِبِي بِذَلِكَ لَا فِيَّ وَلَا فِي نَفْسِهِ. قَالَ: فَكُنَّا فِي ذَلِكَ لَيْلَتَيْنِ يَعْجَبُ مِنِّي وَأَضْحَكُ مِنْهُ حَتَّى قَدِمْنَا غُوطَةَ دِمَشْقَ فَبِعْنَا مَتَاعَنَا، وَأَقَمْنَا بِهَا شَهْرَيْنِ فَارْتَحَلْنَا حَتَّى نَزَلْنَا قَرْيَةً مِنْ قُرَى النَّصَارَى. فَلَمَّا رَأَوْهُ جَاءُوهُ وَأَهْدَوْا لَهُ، وَذَهَبَ مَعَهُمْ إِلَى بَيْعَتِهِمْ فَمَا جَاءَ إِلَّا بَعْدَ مُنْتَصَفِ النَّهَارِ فَلَبِسَ ثَوْبَيْهِ، وَذَهَبَ إِلَيْهِمْ حَتَّى جَاءَ بَعْدَ هَدْأَةٍ مِنَ اللَّيْلِ فَطَرَحَ ثَوْبَيْهِ وَرَمَى بِنَفْسِهِ عَلَى فِرَاشِهِ فَوَاللَّهِ مَا نَامَ وَلَا قَامَ وَأَصْبَحَ حَزِينًا كَئِيبًا لَا يُكَلِّمُنَا وَلَا نُكَلِّمُهُ، ثُمَّ قَالَ: أَلَا تَرْحَلُ ؟ قُلْتُ: بَلَى إِنْ شِئْتَ. فَرَحَلْنَا كَذَلِكَ مِنْ بَثِّهِ وَحُزْنِهِ لَيَالِيَ، ثُمَّ قَالَ لِي: يَا أَبَا سُفْيَانَ هَلْ لَكَ فِي الْمَسِيرِ لِنَتَقَدَّمَ أَصْحَابَنَا ؟ قُلْتُ: هَلْ لَكَ فِيهِ ؟ قَالَ: نَعَمْ. فَسِرْنَا حَتَّى بَرَزْنَا مِنْ أَصْحَابِنَا سَاعَةً، ثُمَّ قَالَ: هَيَا صَخْرُ قُلْتُ: مَا تَشَاءُ ؟ قَالَ حَدِّثْنِي عَنْ عُتْبَةَ بْنِ رَبِيعَةَ أَيَجْتَنِبُ الْمَظَالِمَ وَالْمَحَارِمَ ؟ قُلْتُ: إِي وَاللَّهِ. قَالَ: وَيَصِلُ الرَّحِمَ وَيَأْمُرُ بِصِلَتِهَا ؟ قُلْتُ: إِي وَاللَّهِ. قَالَ: وَكَرِيمُ الطَّرَفَيْنِ وَسَطٌ فِي الْعَشِيرَةِ ؟ قُلْتُ: نَعَمْ قَالَ: فَهَلْ تَعْلَمُ قُرَشِيًّا أَشْرَفَ مِنْهُ ؟ قُلْتُ: لَا وَاللَّهِ لَا أَعْلَمُ. قَالَ أَمُحْوِجٌ هُوَ ؟ قُلْتُ: لَا بَلْ هُوَ ذُو مَالٍ كَثِيرٍ. قَالَ: وَكَمْ أَتَى عَلَيْهِ مِنَ السِّنِّ ؟ قُلْتُ: قَدْ زَادَ عَلَى الْمِائَةِ. قَالَ: فَالشَّرَفُ وَالسِّنُّ وَالْمَالُ أَزْرَيْنَ بِهِ ؟ قُلْتُ: وَلِمَ ذَاكَ يُزْرِي بِهِ ؟ لَا وَاللَّهِ بَلْ يَزِيدُهُ خَيْرًا قَالَ: هُوَ ذَاكَ. هَلْ لَكَ فِي الْمَبِيتِ ؟ قُلْتُ: هَلْ لِي فِيهِ قَالَ: فَاضْطَجَعْنَا حَتَّى مَرَّ الثَّقَلُ. قَالَ: فَسِرْنَا حَتَّى نَزَلْنَا فِي الْمَنْزِلِ وَبِتْنَا بِهِ، ثُمَّ ارْتَحَلْنَا مِنْهُ فَلَمَّا كَانَ اللَّيْلُ قَالَ لِي: يَا أَبَا سُفْيَانَ قُلْتُ مَا تَشَاءُ ؟ قَالَ: هَلْ لَكَ فِي مِثْلِ الْبَارِحَةِ ؟ قُلْتُ: هَلْ لِي فِيهِ. قَالَ: فَسِرْنَا عَلَى نَاقَتَيْنِ بُخْتِيَّتَيْنِ حَتَّى إِذَا بَرَزْنَا قَالَ: هَيَا صَخْرُ هِيهِ عَنْ عُتْبَةَ بْنِ رَبِيعَةَ. قَالَ: قُلْتُ هِيهًا فِيهِ قَالَ: أَيَجْتَنِبُ الْمَحَارِمَ وَالْمَظَالِمَ، وَيَصِلُ الرَّحِمَ وَيَأْمُرُ بِصِلَتِهَا ؟ قُلْتُ: إِي وَاللَّهِ إِنَّهُ لَيَفْعَلُ. قَالَ: وَذُو مَالٍ ؟ قُلْتُ: وَذُو مَالٍ. قَالَ أَتَعْلَمُ قُرَشِيًّا أَسْوَدَ مِنْهُ ؟ قُلْتُ: لَا وَاللَّهِ مَا أَعْلَمُ. قَالَ: كَمْ أَتَى لَهُ مِنَ السِّنِّ ؟ قُلْتُ: قَدْ زَادَ عَلَى الْمِائَةِ. قَالَ: فَإِنَّ السِّنَّ وَالشَّرَفَ وَالْمَالَ أَزْرَيْنَ بِهِ ؟ قُلْتُ: كَلَّا وَاللَّهِ مَا أَزْرَى بِهِ ذَلِكَ، وَأَنْتَ قَائِلٌ شَيْئًا فَقُلْهُ. قَالَ: لَا تَذْكُرْ حَدِيثِي حَتَّى يَأْتِيَ مِنْهُ مَا هُوَ آتٍ. ثُمَّ قَالَ: فَإِنَّ الَّذِي رَأَيْتَ أَصَابَنِي أَنِّي جِئْتُ هَذَا الْعَالِمَ فَسَأَلْتُهُ عَنْ أَشْيَاءَ، ثُمَّ قُلْتُ: أَخْبِرْنِي عَنْ هَذَا النَّبِيِّ الَّذِي يُنْتَظَرُ. قَالَ: هُوَ رَجُلٌ مِنَ الْعَرَبِ. قُلْتُ: قَدْ عَلِمْتُ أَنَّهُ مِنَ الْعَرَبِ فَمِنْ أَيِّ الْعَرَبِ هُوَ ؟ قَالَ: مِنْ أَهْلِ بَيْتٍ تَحُجُّهُ الْعَرَبُ. قُلْتُ: وَفِينَا بَيْتٌ تَحُجُّهُ الْعَرَبُ. قَالَ: هُوَ مِنْ إِخْوَانِكُمْ مِنْ قُرَيْشٍ فَأَصَابَنِي وَاللَّهِ شَيْءٌ مَا أَصَابَنِي مِثْلُهُ قَطُّ، وَخَرَجَ مِنْ يَدِي فَوْزُ الدُّنْيَا وَالْآخِرَةِ، وَكُنْتُ أَرْجُو أَنْ أَكُونَ إِيَّاهُ. قُلْتُ: فَإِذَا كَانَ مَا كَانَ فَصِفْهُ لِي. قَالَ: رَجُلٌ شَابٌّ حِينَ دَخَلَ فِي الْكُهُولَةِ بُدُوُّ أَمْرِهِ يَجْتَنِبُ الْمَظَالِمَ وَالْمَحَارِمَ، وَيَصِلُ الرَّحِمَ وَيَأْمُرُ بِصِلَتِهَا، وَهُوَ مُحْوِجٌ كَرِيمُ الطَّرَفَيْنِ مُتَوَسِّطٌ فِي الْعَشِيرَةِ، أَكْثَرُ جُنْدِهِ مِنَ الْمَلَائِكَةِ. قُلْتُ: وَمَا آيَةُ ذَلِكَ ؟ قَالَ: قَدْ رَجَفَتِ الشَّامُ مُنْذُ هَلَكَ عِيسَى ابْنُ مَرْيَمَ عَلَيْهِ السَّلَامُ ثَمَانِينَ رَجْفَةً كُلُّهَا فِيهَا مُصِيبَةٌ، وَبَقِيَتْ رَجْفَةٌ عَامَّةٌ فِيهَا مَصَائِبُ. قَالَ أَبُو سُفْيَانَ: فَقُلْتُ: هَذَا وَاللَّهِ الْبَاطِلُ لَئِنْ بَعَثَ اللَّهُ رَسُولًا، لَا يَأْخُذُهُ إِلَّا مُسِنًّا شَرِيفًا. قَالَ أُمَيَّةُ: وَالَّذِي حَلَفْتَ بِهِ إِنَّ هَذَا لَهَكَذَا يَا أَبَا سُفْيَانَ ; تَقُولُ: إِنَّ قَوْلَ النَّصْرَانِيِّ حَقٌّ. هَلْ لَكَ فِي الْمَبِيتِ ؟ قُلْتُ: هَلْ لِي فِيهِ. قَالَ: فَبِتْنَا حَتَّى جَاءَنَا الثَّقَلُ، ثُمَّ خَرَجْنَا حَتَّى إِذَا كَانَ بَيْنَنَا وَبَيْنَ مَكَّةَ لَيْلَتَانِ، أَدْرَكَنَا رَاكِبٌ مِنْ خَلْفِنَا فَسَأَلْنَاهُ فَإِذَا هُوَ يَقُولُ: أَصَابَتْ أَهْلَ الشَّامِ بَعْدَكُمْ رَجْفَةٌ دَمَّرَتْ أَهْلَهَا، وَأَصَابَتْهُمْ فِيهَا مَصَائِبُ عَظِيمَةٌ. قَالَ أَبُو سُفْيَانَ: فَأَقْبَلَ عَلَيَّ أُمَيَّةُ فَقَالَ: كَيْفَ تَرَى قَوْلَ النَّصْرَانِيِّ يَا أَبَا سُفْيَانَ ؟ قُلْتُ: أَرَى وَأَظُنُّ وَاللَّهِ أَنَّ مَا حَدَّثَكَ بِهِ صَاحِبُكَ حَقٌّ. قَالَ: فَقَدِمْنَا مَكَّةَ فَقَضَيْتُ مَا كَانَ مَعِي، ثُمَّ انْطَلَقْتُ حَتَّى جِئْتُ الْيَمَنَ تَاجِرًا فَكُنْتُ بِهَا خَمْسَةَ أَشْهُرٍ، ثُمَّ قَدِمْتُ مَكَّةَ فَبَيْنَا أَنَا فِي مَنْزِلِي جَاءَنِي النَّاسُ يُسَلِّمُونَ عَلَيَّ، وَيَسْأَلُونَ عَنْ بَضَائِعِهِمْ حَتَّى جَاءَنِي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ، وَهِنْدٌ عِنْدِي تُلَاعِبُ صِبْيَانَهَا فَسَلَّمَ عَلَيَّ وَرَحَّبَ بِي، وَسَأَلَنِي عَنْ سَفَرِي وَمُقَامِي، وَلَمْ يَسْأَلْنِي عَنْ بِضَاعَتِهِ ثُمَّ قَامَ. فَقُلْتُ لِهِنْدٍ: وَاللَّهِ إِنَّ هَذَا لَيُعْجِبُنِي مَا مِنْ أَحَدٍ مِنْ قُرَيْشٍ لَهُ مَعِي بِضَاعَةٌ إِلَّا وَقَدْ سَأَلَنِي عَنْهَا وَمَا سَأَلَنِي هَذَا عَنْ بِضَاعَتِهِ ! فَقَالَتْ لِي هِنْدٌ: وَمَا عَلِمْتَ شَأْنَهُ ؟ فَقُلْتُ، وَفَزِعْتُ: مَا شَأْنُهُ ؟ قَالَتْ: يَزْعُمُ أَنَّهُ رَسُولُ اللَّهِ. فَوَقَذَتْنِي وَذَكَرْتُ قَوْلَ النَّصْرَانِيِّ فَوَجَمْتُ حَتَّى قَالَتْ لِي هِنْدٌ: مَالَكَ ؟ فَانْتَبَهْتُ فَقُلْتُ: إِنَّ هَذَا لَهُوَ الْبَاطِلُ ! لَهُوَ أَعْقَلُ مِنْ أَنْ يَقُولَ هَذَا. قَالَتْ: بَلَى وَاللَّهِ إِنَّهُ لَيَقُولَنَّ ذَلِكَ وَيُوَاتَى عَلَيْهِ، وَإِنَّ لَهُ لِصَحَابَةٌ عَلَى دِينِهِ. قُلْتُ: هَذَا هُوَ الْبَاطِلُ قَالَ: وَخَرَجَتْ فَبَيْنَا أَنَا أَطُوفُ بِالْبَيْتِ لَقِيتُهُ فَقُلْتُ لَهُ إِنَّ بِضَاعَتَكَ قَدْ بَلَغَتْ كَذَا وَكَذَا وَكَانَ فِيهَا خَيْرٌ فَأَرْسِلْ فَخُذْهَا وَلَسْتُ آخُذُ مِنْكَ فِيهَا مَا آخُذُ مِنْ قَوْمِي فَأَبَى عَلَيَّ، وَقَالَ: إِذَنْ لَا آخُذُهَا. قُلْتُ: فَأَرْسِلْ فَخُذْهَا وَأَنَا آخُذُ مِنْكَ مِثْلَ مَا آخُذُ مِنْ قَوْمِي فَأَرْسَلَ إِلَى بِضَاعَتِهِ فَأَخَذَهَا وَأَخَذْتُ مِنْهُ مَا كُنْتُ آخُذُ مِنْ غَيْرِهِ. قَالَ أَبُو سُفْيَانَ: وَلَمْ أَنْشَبْ أَنْ خَرَجْتُ إِلَى الْيَمَنِ فَقَدِمْتُ الطَّائِفَ فَنَزَلْتُ عَلَى أُمَيَّةَ بْنِ أَبِي الصَّلْتِ فَقُلْتُ لَهُ: يَا أَبَا عُثْمَانَ قَالَ: مَا تَشَاءُ ؟ قُلْتُ: هَلْ تَذْكُرُ قَوْلَ النَّصْرَانِيِّ ؟ فَقُلْتُ: أَذْكُرُهُ فَقُلْتُ: وَقَدْ كَانَ، قَالَ: وَمَنْ ؟ قُلْتُ: مُحَمَّدُ بْنُ عَبْدِ اللَّهِ قَالَ: ابْنُ عَبْدِ الْمُطَّلِبِ ؟ قُلْتُ: ابْنُ عَبْدِ الْمُطَّلِبِ، ثُمَّ قَصَصْتُ عَلَيْهِ خَبَرَ هِنْدٍ قَالَ: فَاللَّهُ يَعْلَمُ وَأَخَذَ يَتَصَبَّبُ عَرَقًا، ثُمَّ قَالَ: وَاللَّهِ يَا أَبَا سُفْيَانَ لَعَلَّهُ، إِنَّ صِفَتَهُ لَهِيَ وَلَئِنْ ظَهَرَ، وَأَنَا حَيٌّ لَأُبْلِيَنَّ مِنَ اللَّهِ عَزَّ وَجَلَّ فِي نَصْرِهِ عُذْرًا. قَالَ: وَمَضَيْتُ إِلَى الْيَمَنِ فَلَمْ أَنْشَبْ أَنْ جَاءَنِي هُنَالِكَ اسْتِهْلَالُهُ، وَأَقْبَلْتُ حَتَّى نَزَلْتُ عَلَى أُمَيَّةَ بْنِ أَبِي الصَّلْتِ بِالطَّائِفِ فَقُلْتُ: يَا أَبَا عُثْمَانَ قَدْ كَانَ مِنْ أَمْرِ الرَّجُلِ مَا قَدْ بَلَغَكَ، وَسَمِعْتَهُ قَالَ: قَدْ كَانَ لَعَمْرِي. قُلْتُ: فَأَيْنَ أَنْتَ مِنْهُ يَا أَبَا عُثْمَانَ ؟ فَقَالَ: وَاللَّهِ مَا كُنْتُ لِأُومِنَ بِرَسُولٍ مِنْ غَيْرِ ثَقِيفٍ أَبَدًا. قَالَ أَبُو سُفْيَانَ: وَأَقْبَلْتُ إِلَى مَكَّةَ فَوَاللَّهِ مَا أَنَا بِبَعِيدٍ حَتَّى جِئْتُ مَكَّةَ فَوَجَدْتُ أَصْحَابَهُ يُضْرَبُونَ وَيُحْقَرُونَ. قَالَ أَبُو سُفْيَانَ: فَجَعَلْتُ أَقُولُ: فَأَيْنَ جُنْدُهُ مِنَ الْمَلَائِكَةِ ؟ قَالَ: فَدَخَلَنِي مَا يَدْخُلُ النَّاسَ مِنَ النَّفَاسَةِ. وَقَدْ رَوَاهُ الْحَافِظُ الْبَيْهَقِيُّ فِي كِتَابِ الدَّلَائِلِ مِنْ حَدِيثِ إِسْمَاعِيلَ بْنِ طَرِيحٍ بِهِ، وَلَكِنَّ سِيَاقَ الطَّبَرَانِيِّ الَّذِي أَوْرَدْنَاهُ أَتَمُّ، وَأَطْوَلُ. وَاللَّهُ أَعْلَمُ. وَقَالَ الطَّبَرَانِيُّ: حَدَّثَنَا بَكْرُ بْنُ أَحْمَدَ بْنِ مُقْبِلٍ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ شَبِيبٍ حَدَّثَنَا يَعْقُوبُ بْنُ مُحَمَّدٍ الزُّهْرِيُّ حَدَّثَنَا مُجَاشِعُ بْنُ عَمْرٍو الْأَسَدِيُّ حَدَّثَنَا لَيْثُ بْنُ سَعْدٍ عَنْ أَبِي الْأَسْوَدِ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ عَنْ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ عَنْ أَبِي سُفْيَانَ بْنِ حَرْبٍ أَنَّ أُمَيَّةَ بْنَ أَبِي الصَّلْتِ كَانَ بِغَزَّةَ أَوْ بِإِيلِيَاءَ فَلَمَّا قَفَلْنَا قَالَ لِي أُمَيَّةُ: يَا أَبَا سُفْيَانَ هَلْ لَكَ أَنْ تَتَقَدَّمَ عَلَى الرُّفْقَةِ فَنَتَحَدَّثَ ؟ قُلْتُ: نَعَمْ. قَالَ: فَفَعَلْنَا فَقَالَ لِي: يَا أَبَا سُفْيَانَ إِيهِ عَنْ عُتْبَةَ بْنِ رَبِيعَةَ ؟ قُلْتُ: كَرِيمُ الطَّرَفَيْنِ، وَيَجْتَنِبُ الْمَحَارِمَ وَالْمَظَالِمَ ؟ قُلْتُ: نَعَمْ قَالَ: وَشَرِيفٌ مُسِنٌّ ؟ قُلْتُ: وَشَرِيفٌ مُسِنٌّ قَالَ: السِّنُّ وَالشَّرَفُ أَزْرَيَا بِهِ. فَقُلْتُ لَهُ: كَذَبْتَ مَا ازْدَادَ سِنًّا إِلَّا ازْدَادَ شَرَفًا. قَالَ: يَا أَبَا سُفْيَانَ إِنَّهَا كَلِمَةٌ مَا سَمِعْتُ أَحَدًا يَقُولُهَا لِي مُنْذُ تَبَصَّرْتُ فَلَا تَعْجَلْ عَلَيَّ حَتَّى أُخْبِرَكَ. قَالَ: قُلْتُ: هَاتِ قَالَ: إِنِّي كُنْتُ أَجِدُ فِي كُتُبِي نَبِيًّا يُبْعَثُ مِنْ حَرَّتِنَا هَذِهِ فَكُنْتُ أَظُنُّ بَلْ كُنْتُ لَا أَشُكُّ أَنِّي أَنَا هُوَ فَلَمَّا دَارَسْتُ أَهْلَ الْعِلْمِ إِذَا هُوَ مِنْ بَنِي عَبْدِ مَنَافٍ. فَنَظَرْتُ فِي بَنِي عَبْدِ مَنَافٍ فَلَمْ أَجِدْ أَحَدًا يَصْلُحُ لِهَذَا الْأَمْرِ غَيْرَ عُتْبَةَ بْنَ رَبِيعَةَ فَلَمَّا أَخْبَرْتَنِي بِسِنِّهِ عَرَفْتُ أَنَّهُ لَيْسَ بِهِ حِينَ جَاوَزَ الْأَرْبَعِينَ، وَلَمْ يُوحَ إِلَيْهِ قَالَ أَبُو سُفْيَانَ: فَضَرَبَ الدَّهْرُ مَنْ ضَرَبَهُ فَأُوحِيَ إِلَى رَسُولِ اللَّهِ ﷺ، وَخَرَجْتُ فِي رَكْبٍ مِنْ قُرَيْشٍ أُرِيدُ الْيَمَنَ فِي تِجَارَةٍ فَمَرَرْتُ بِأُمَيَّةَ فَقُلْتُ لَهُ كَالْمُسْتَهْزِئِ بِهِ: يَا أُمَيَّةُ قَدْ خَرَجَ النَّبِيُّ الَّذِي كُنْتَ تَنْعَتُهُ. قَالَ: أَمَا إِنَّهُ حَقٌّ فَاتَّبِعْهُ قُلْتُ: مَا يَمْنَعُكَ مِنِ اتِّبَاعِهِ ؟ قَالَ: مَا يَمْنَعُنِي إِلَّا الِاسْتِحْيَاءُ مِنْ نُسَيَّاتِ ثَقِيفٍ إِنِّي كُنْتُ أُحَدِّثُهُنَّ أَنِّي هُوَ، ثُمَّ يَرَيْنَنِي تَابِعًا لِغُلَامٍ مِنْ بَنِي عَبْدِ مَنَافٍ ! ثُمَّ قَالَ أُمَيَّةُ: وَكَأَنِّي بِكَ يَا أَبَا سُفْيَانَ إِنْ خَالَفْتَهُ، قَدْ رُبِطْتَ كَمَا يُرْبَطُ الْجَدْيُ حَتَّى يُؤْتَى بِكَ إِلَيْهِ فَيَحْكُمَ فِيكَ بِمَا يُرِيدُ. وَقَالَ عَبْدُ الرَّزَّاقِ: أَخْبَرَنَا مَعْمَرٌ عَنِ الْكَلْبِيِّ قَالَ: بَيْنَا أُمَيَّةُ رَاقِدٌ وَمَعَهُ ابْنَتَانِ لَهُ إِذْ فَزِعَتْ إِحْدَاهُمَا فَصَاحَتْ عَلَيْهِ فَقَالَ لَهَا: مَا شَأْنُكِ ؟ قَالَتْ: رَأَيْتُ نَسْرَيْنِ كَشَطَا سَقْفَ الْبَيْتِ فَنَزَلَ أَحَدُهُمَا إِلَيْكَ فَشَقَّ بَطْنَكَ وَالْآخَرُ وَاقِفٌ عَلَى ظَهْرِ الْبَيْتِ فَنَادَاهُ فَقَالَ: أَوَعَى ؟ قَالَ: وَعَى. قَالَ: أَزَكَا قَالَ: لَا. فَقَالَ: ذَاكَ خَيْرٌ أُرِيدَ بِأَبِيكُمَا فَلَمْ يَقْبَلْهُ. وَقَدْ رُوِيَ مِنْ وَجْهٍ آخَرَ بِسِيَاقٍ آخَرَ فَقَالَ إِسْحَاقُ بْنُ بِشْرٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ عَنِ الزُّهْرِيِّ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، وَعُثْمَانَ بْنِ عَبْدِ الرَّحْمَنِ عَنِ الزُّهْرِيِّ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ: قَدِمَتِ الْفَارِعَةُ أُخْتُ أُمَيَّةَ بْنِ أَبِي الصَّلْتِ عَلَى رَسُولِ اللَّهِ ﷺ بَعْدَ فَتْحِ مَكَّةَ وَكَانَتْ ذَاتَ لُبٍّ وَعَقْلٍ وَجَمَالٍ وَكَانَ رَسُولُ اللَّهِ ﷺ بِهَا مُعْجَبًا فَقَالَ لَهَا ذَاتَ يَوْمٍ: يَا فَارِعَةُ هَلْ تَحْفَظِينَ مِنْ شِعْرِ أَخِيكِ شَيْئًا ؟ فَقَالَتْ: نَعَمْ، وَأَعْجَبُ مِنْهُ مَا قَدْ رَأَيْتُ. قَالَتْ: كَانَ أَخِي فِي سَفَرٍ فَلَمَّا انْصَرَفَ بَدَأَ بِي فَدَخَلَ عَلَيَّ فَرَقَدَ عَلَى سَرِيرِي وَأَنَا أَخْلُقُ أَدِيمًا فِي يَدِي، إِذْ أَقْبَلَ طَائِرَانِ أَبْيَضَانِ أَوْ كَالطَّيْرَيْنِ أَبْيَضَيْنِ فَوَقَعَ عَلَى الْكُوَّةِ أَحَدُهُمَا وَدَخَلَ الْآخَرُ فَوَقَعَ عَلَيْهِ فَشَقَّ الْوَاقِعُ عَلَيْهِ مَا بَيْنَ قَصِّهِ إِلَى عَانَتِهِ، ثُمَّ أَدْخَلَ يَدَهُ فِي جَوْفِهِ فَأَخْرَجَ قَلْبَهُ فَوَضَعَهُ فِي كَفِّهِ ثُمَّ شَمَّهُ فَقَالَ لَهُ الطَّائِرُ الْآخَرُ: أَوَعَى ؟ قَالَ: وَعَى. قَالَ: أَزَكَا ؟ قَالَ: أَبَى. ثُمَّ رَدَّ الْقَلْبَ إِلَى مَكَانِهِ فَالْتَأَمَ الْجُرْحُ أَسْرَعَ مِنْ طَرْفَةِ عَيْنٍ ثُمَّ ذَهَبَا فَلَمَّا رَأَيْتُ ذَلِكَ دَنَوْتُ مِنْهُ فَحَرَّكْتُهُ فَقُلْتُ: هَلْ تَجِدُ شَيْئًا ؟ قَالَ: لَا إِلَّا تَوْهِينًا فِي جَسَدِي - وَقَدْ كُنْتُ ارْتَعَبْتُ مِمَّا رَأَيْتُ - فَقَالَ: مَالِي أَرَاكِ مُرْتَاعَةً ؟ قَالَتْ: فَأَخْبَرْتُهُ الْخَبَرَ فَقَالَ: خَيْرٌ أُرِيدَ بِي ثُمَّ صُرِفَ عَنِّي، ثُمَّ أَنْشَأَ يَقُولُ: بَاتَتْ هُمُومِيَ تَسْرِي طَوَارِقُهَا أَكُفُّ عَيْنِي وَالدَّمْعُ سَابِقُهَا مِمَّا أَتَانِي مِنَ الْيَقِينِ وَلَمْ أُوتَ بِرَاةً يَقُصُّ نَاطِقُهَا أَمْ مَنْ تَلَظَّى عَلَيْهِ وَاقِدَةُ النَّارِ مُحِيطٌ بِهِمْ سُرَادِقُهَا أَمْ أَسْكُنُ الْجَنَّةَ الَّتِي وُعِدَ الْأَبْرَارُ مَصْفُوفَةٌ نَمَارِقُهَا لَا يَسْتَوِي الْمَنْزِلَانِ ثَمَّ وَلَا الْأَعْمَالُ لَا تَسْتَوِي طَرَائِقُهَا هُمَا فَرِيقَانِ فِرْقَةٌ تَدْخُلُ الْجَنَّةَ حَفَّتْ بِهِمْ حَدَائِقُهَا وَفِرْقَةٌ مِنْهُمُ قَدْ أُدْخِلَتِ النَّارَ فَسَاءَتْهُمْ مَرَافِقُهَا تَعَاهَدَتْ هَذِهِ الْقُلُوبُ إِذَا هَمَّتْ بِخَيْرٍ عَاقَتْ عَوَائِقُهَا وَصَدَّهَا لِلشَّقَاءِ عَنْ طَلَبِ الْجَنَّةِ دُنْيَا اللَّهُ مَاحِقُهَا عَبْدٌ دَعَا نَفْسَهُ فَعَاتَبَهَا يَعْلَمُ أَنَّ الْبَصِيرَ رَامِقُهَا مَا رَغْبَةُ النَّفْسِ فِي الْحَيَاةِ وَإِنْ تَحْيَا قَلِيلًا فَالْمَوْتُ لَاحِقُهَا يُوشِكُ مَنْ فَرَّ مِنْ مَنِيَّتِهِ يَوْمًا عَلَى غِرَّةٍ يُوَافِقُهَا مَنْ لَمْ يَمُتْ عَبْطَةً يَمُتْ هَرَمًا لِلْمَوْتِ كَأْسٌ وَالْمَرْءُ ذَائِقُهَا قَالَتْ: ثُمَّ انْصَرَفَ إِلَى رَحْلِهِ فَلَمْ يَلْبَثْ إِلَّا يَسِيرًا حَتَّى طُعِنَ فِي جِنَازَتِهِ فَأَتَانِي الْخَبَرُ فَانْصَرَفْتُ إِلَيْهِ فَوَجَدْتُهُ مَنْعُوشًا قَدْ سُجِيَ عَلَيْهِ فَدَنَوْتُ مِنْهُ فَشَهِقَ شَهْقَةً وَشَقَّ بَصَرُهُ وَنَظَرَ نَحْوَ السَّقْفِ وَرَفَعَ صَوْتَهُ، وَقَالَ: لَبَّيْكُمَا لَبَّيْكُمَا هَا أَنَا ذَا لَدَيْكُمَا لَا ذُو مَالٍ فَيَفْدِينِي وَلَا ذُو أَهْلٍ فَتَحْمِينِي، ثُمَّ أُغْمِيَ عَلَيْهِ إِذْ شَهِقَ شَهْقَةً فَقُلْتُ: قَدْ هَلَكَ الرَّجُلُ فَشَقَّ بَصَرُهُ نَحْوَ السَّقْفِ فَرَفَعَ صَوْتَهُ فَقَالَ: لَبَّيْكُمَا لَبَّيْكُمَا هَا أَنَا ذَا لَدَيْكُمَا لَا ذُو بَرَاءَةٍ فَأَعْتَذِرُ وَلَا ذُو عَشِيرَةٍ فَأَنْتَصِرُ، ثُمَّ أُغْمِيَ عَلَيْهِ إِذْ شَهِقَ شَهْقَةً وَشَقَّ بَصَرُهُ وَنَظَرَ نَحْوَ السَّقْفِ فَقَالَ: لَبَّيْكُمَا لَبَّيْكُمَا هَا أَنَا ذَا لَدَيْكُمَا بِالنِّعَمِ مَحْفُودٌ وَبِالذَّنْبِ مَحْصُودٌ ثُمَّ أُغْمِيَ عَلَيْهِ إِذْ شَهِقَ شَهْقَةً فَقَالَ: لَبَّيْكُمَا لَبَّيْكُمَا هَا أَنَا ذَا لَدَيْكُمَا إِنَّ تَغْفِرِ اللَّهُمَّ تَغْفِرْ جَمَّا وَأَيُّ عَبْدٍ لَكَ لَا أَلَمَّا ثُمَّ أُغْمِيَ عَلَيْهِ إِذْ شَهِقَ شَهْقَةً فَقَالَ: كُلُّ عَيْشٍ وَإِنْ تَطَاوَلَ دَهْرًا صَائِرٌ مَرَّةً إِلَى أَنْ يَزُولَا لَيْتَنِي كُنْتُ قَبْلَ مَا بَدَا لِي فِي قِلَالِ الْجِبَالِ أَرْعَى الْوُعُولَا قَالَتْ: ثُمَّ مَاتَ. فَقَالَ رَسُولُ اللَّهِ ﷺ: يَا فَارِعَةُ فَإِنَّ مَثَلَ أَخِيكِ كَمَثَلِ الَّذِي آتَاهُ اللَّهُ آيَاتِهِ " فَانْسَلَخَ مِنْهَا " الْآيَةَ وَقَدْ تَكَلَّمَ الْخَطَّابِيُّ عَلَى غَرِيبِ هَذَا الْحَدِيثِ. وَرَوَى الْحَافِظُ ابْنُ عَسَاكِرَ عَنِ الزُّهْرِيِّ أَنَّهُ قَالَ: قَالَ أُمَيَّةُ ابْنُ أَبِي الصَّلْتِ: أَلَا رَسُولٌ لَنَا مِنَّا يُخَبِّرُنَا مَا بَعْدَ غَايَتِنَا مِنْ رَأْسِ مَجْرَانَا قَالَ: ثُمَّ خَرَجَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ إِلَى الْبَحْرَيْنِ ، وَتَنَبَّأَ رَسُولُ اللَّهِ ﷺ، وَأَقَامَ أُمَيَّةُ بِالْبَحْرَيْنِ ثَمَانِيَ سِنِينَ، ثُمَّ قَدِمَ الطَّائِفَ فَقَالَ لَهُمْ: مَا يَقُولُ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ ؟ قَالُوا: يَزْعُمُ أَنَّهُ نَبِيٌّ فَهُوَ الَّذِي كُنْتَ تَتَمَنَّى. قَالَ: فَخَرَجَ حَتَّى قَدِمَ عَلَيْهِ مَكَّةَ فَلَقِيَهُ فَقَالَ: يَا ابْنَ عَبْدِ الْمُطَّلِبِ مَا هَذَا الَّذِي تَقُولُ ؟ قَالَ: أَقُولُ: إِنِّي رَسُولُ اللَّهِ وَأَنْ لَا الَهَ إِلَّا هُوَ. قَالَ: إِنِّي أُرِيدُ أَنْ أُكَلِّمَكَ فَعِدْنِي غَدًا. قَالَ: فَمَوْعِدُكَ غَدًا قَالَ: فَتُحِبُّ أَنْ آتِيَكَ، وَحْدِي أَوْ فِي جَمَاعَةٍ مِنْ أَصْحَابِي، وَتَأْتِيَنِي وَحْدَكَ أَوْ فِي جَمَاعَةٍ مِنْ أَصْحَابِكَ ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: أَيَّ ذَلِكَ شِئْتَ قَالَ: فَإِنِّي آتِيكَ فِي جَمَاعَةٍ فَأْتِ فِي جَمَاعَةٍ. قَالَ: فَلَمَّا كَانَ الْغَدُ غَدَا أُمَيَّةُ فِي جَمَاعَةٍ مِنْ قُرَيْشٍ قَالَ: وَغَدَا رَسُولُ اللَّهِ ﷺ مَعَهُ نَفَرٌ مِنْ أَصْحَابِهِ حَتَّى جَلَسُوا فِي ظِلِّ الْكَعْبَةِ قَالَ: فَبَدَأَ أُمَيَّةُ فَخَطَبَ ثُمَّ سَجَعَ، ثُمَّ أَنْشَدَ الشِّعْرَ حَتَّى إِذَا فَرَغَ الشِّعْرُ قَالَ: أَجِبْنِي يَا ابْنَ عَبْدِ الْمُطَّلِبِ فَقَالَ رَسُولُ اللَّهِ ﷺ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ يس وَالْقُرْآنِ الْحَكِيمِ [ يس: 1 ] حَتَّى إِذَا فَرَغَ مِنْهَا، وَثَبَ أُمَيَّةُ يَجُرُّ رِجْلَيْهِ قَالَ: فَتَبِعَتْهُ قُرَيْشٌ يَقُولُونَ: مَا تَقُولُ يَا أُمَيَّةُ ؟ قَالَ: أَشْهَدُ أَنَّهُ عَلَى الْحَقِّ. فَقَالُوا: هَلْ تَتَّبِعُهُ ؟ قَالَ: حَتَّى أَنْظُرَ فِي أَمْرِهِ. قَالَ: ثُمَّ خَرَجَ أُمَيَّةُ إِلَى الشَّامِ، وَقَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ فَلَمَّا قُتِلَ أَهْلُ بَدْرٍ قَدِمَ أُمَيَّةُ مِنَ الشَّامِ حَتَّى نَزَلَ بَدْرًا، ثُمَّ تَرَحَّلَ يُرِيدُ رَسُولَ اللَّهِ ﷺ فَقَالَ قَائِلٌ: يَا أَبَا الصَّلْتِ مَا تُرِيدُ ؟ قَالَ: أُرِيدُ مُحَمَّدًا قَالَ: وَمَا تَصْنَعُ ؟ قَالَ: أُومِنُ بِهِ وَأُلْقِي إِلَيْهِ مَقَالِيدَ هَذَا الْأَمْرِ. قَالَ: أَتَدْرِي مَنْ فِي الْقَلِيبِ ؟ قَالَ: لَا. قَالَ: فِيهِ عُتْبَةُ بْنُ رَبِيعَةَ وَشَيْبَةُ بْنُ رَبِيعَةَ وَهُمَا ابْنَا خَالِكَ - وَأُمُّهُ رَبِيعَةُ بِنْتُ عَبْدِ شَمْسٍ - قَالَ: فَجَدَعَ أُذُنَيْ نَاقَتِهِ، وَقَطَعَ ذَنَبَهَا ثُمَّ وَقَفَ عَلَى الْقَلِيبِ يَقُولُ: مَاذَا بِبَدْرٍ فَالْعَقَنْقَلُ مِنْ مَرَازِبَةٍ جَحَاجِحْ الْقَصِيدَةَ إِلَى آخِرِهَا كَمَا سَيَأْتِي ذِكْرُهَا بِتَمَامِهَا فِي قِصَّةِ بَدْرٍ إِنْ شَاءَ اللَّهُ، ثُمَّ رَجَعَ إِلَى مَكَّةَ وَالطَّائِفِ وَتَرَكَ الْإِسْلَامَ. ثُمَّ ذَكَرَ قِصَّةَ الطَّيْرَيْنِ وَقِصَّةَ وَفَاتِهِ كَمَا تَقَدَّمَ، وَأَنْشَدَ شِعْرَهُ عِنْدَ الْوَفَاةِ كُلُّ عَيْشٍ وَإِنْ تَطَاوَلَ دَهْرًا صَائِرٌ مَرَّةً إِلَى أَنْ يَزُولَا لَيْتَنِي كُنْتُ قَبْلَ مَا قَدْ بَدَا لِي فِي قِلَالِ الْجِبَالِ أَرْعَى الْوُعُولَا فَاجْعَلِ الْمَوْتَ نُصْبَ عَيْنَيْكَ وَاحْذَرْ غَوْلَةَ الدَّهْرِ إِنَّ لِلدَّهْرِ غُولَا نَائِلًا ظُفْرُهَا الْقَسَاوِرَ وَالصُّدْ عَانَ وَالطِّفْلَ فِي الْمَنَارِ الشَّكِيلَا وَبُغَاثَ النِّيَافِ وَالْيَعْفُرَ النَّافِرَ وَالْعَوْهَجَ الْبِرَامَ الضَّئِيلَا فَقَوْلُهُ: الْقَسَاوِرُ جَمْعُ قَسْوَرَةٍ وَهُوَ الْأَسَدُ، وَالصُّدْعَانُ: ثِيرَانُ الْوَحْشِ وَاحِدُهَا صَدَعٌ، وَالطِّفْلُ الشَّكِلُ: مِنْ حُمْرَةِ الْعَيْنِ، وَالْبُغَاثُ: الرَّخَمُ، وَالنِّيَافُ: الْجِبَالُ، وَالْيَعْفُرُ: الظَّبْيُ، وَالْعَوْهَجُ: وَلَدُ النَّعَامَةِ. يَعْنِي أَنَّ الْمَوْتَ لَا يَنْجُو مِنْهُ الْوُحُوشُ فِي الْبَرَارِي وَلَا الرَّخَمُ السَّاكِنَةُ فِي رُءُوسِ الْجِبَالِ، وَلَا يَتْرُكُ صَغِيرًا لِصِغَرِهِ وَلَا كَبِيرًا لِكِبَرِهِ، وَقَدْ تَكَلَّمَ الْخَطَّابِيُّ وَغَيْرُهُ عَلَى غَرِيبِ هَذِهِ الْأَحَادِيثِ. وَقَدْ ذَكَرَ السُّهَيْلِيُّ فِي كِتَابِهِ " التَّعْرِيفِ وَالْإِعْلَامِ " أَنَّ أُمَيَّةَ بْنَ أَبِي الصَّلْتِ أَوَّلُ مَنْ قَالَ: بِاسْمِكَ اللَّهُمَّ. وَذَكَرَ عِنْدَ ذَلِكَ قِصَّةً غَرِيبَةً، وَهُوَ أَنَّهُمْ خَرَجُوا فِي جَمَاعَةٍ مِنْ قُرَيْشٍ فِي سَفَرٍ فِيهِمْ حَرْبُ بْنُ أُمَيَّةَ وَالِدُ أَبِي سُفْيَانَ. قَالَ: فَمَرُّوا فِي مَسِيرِهِمْ بِحَيَّةٍ فَقَتَلُوهَا فَلَمَّا أَمْسَوْا جَاءَتْهُمُ امْرَأَةٌ مِنَ الْجَانِّ فَعَاتَبَتْهُمْ فِي قَتْلِ تِلْكَ الْحَيَّةِ، وَمَعَهَا قَضِيبٌ فَضَرَبَتْ بِهِ الْأَرْضَ ضَرْبَةً نَفَّرَتِ الْإِبِلَ عَنْ آخِرِهَا فَذَهَبَتْ وَشَرَدَتْ كُلَّ مَذْهَبٍ، وَقَامُوا فَلَمْ يَزَالُوا فِي طَلَبِهَا حَتَّى رَدُّوهَا فَلَمَّا اجْتَمَعُوا جَاءَتْهُمْ أَيْضًا فَضَرَبَتِ الْأَرْضَ بِقَضِيبِهَا فَنَفَرَتِ الْإِبِلُ فَذَهَبُوا فِي طَلَبِهَا فَلَمَّا أَعْيَاهُمْ ذَلِكَ قَالُوا: وَاللَّهِ هَلْ عِنْدَكَ لِمَا نَحْنُ فِيهِ مِنْ مَخْرَجٍ ؟ فَقَالَ: لَا وَاللَّهِ، وَلَكِنْ سَأَنْظُرُ فِي ذَلِكَ. قَالَ: فَسَارَ فِي تِلْكَ الْمَحَلَّةِ لَعَلَّهُ يَجِدُ أَحَدًا يَسْأَلُهُ عَمًّا قَدْ حَلَّ بِهِمْ مِنَ الْعَنَاءِ، إِذَا نَارٌ تَلُوحُ عَلَى بُعْدٍ فَجَاءَهَا فَإِذَا شَيْخٌ عَلَى بَابِ خَيْمَةٍ يُوقِدُ نَارًا، وَإِذَا هُوَ مِنَ الْجَانِّ فِي غَايَةِ الضَّآلَةِ وَالدَّمَامَةِ فَسَلَّمَ عَلَيْهِ فَسَأَلَهُمْ عَمَّا هُمْ فِيهِ فَقَالَ: إِذَا جَاءَتْكُمْ فَقُلْ: بِاسْمِكَ اللَّهُمَّ فَإِنَّهَا تَهْرُبُ. فَلَمَّا اجْتَمَعُوا وَجَاءَتْهُمُ الثَّالِثَةَ وَالرَّابِعَةَ، قَالَ فِي وَجْهِهَا أُمَيَّةُ: بِاسْمِكَ اللَّهُمَّ فَشَرَدَتْ وَلَمْ يَقَرَّ لَهَا قَرَارٌ، لَكِنْ عَدَتِ الْجِنُّ عَلَى حَرْبِ ابْنِ أُمَيَّةَ فَقَتَلُوهُ بِتِلْكَ الْحَيَّةِ فَقَبَرَهُ أَصْحَابُهُ هُنَالِكَ حَيْثُ لَا جَارَ وَلَا دَارَ فَفِي ذَلِكَ يَقُولُ الْجَانُّ: وَقَبْرُ حَرْبٍ بِمَكَانٍ قَفْرٍ وَلَيْسَ قُرْبَ قَبْرِ حَرْبٍ قَبْرُ وَذَكَرَ بَعْضُهُمْ أَنَّهُ كَانَ يَتَفَرَّسُ فِي بَعْضِ الْأَحْيَانِ فِي لُغَاتِ الْحَيَوَانَاتِ فَكَانَ يَمُرُّ فِي السَّفَرِ عَلَى الطَّيْرِ فَيَقُولُ لِأَصْحَابِهِ: إِنَّ هَذَا يَقُولُ كَذَا وَكَذَا فَيَقُولُونَ: لَا نَعْلَمُ صِدْقَ مَا يَقُولُ حَتَّى مَرُّوا عَلَى قَطِيعِ غَنَمٍ قَدِ انْقَطَعَتْ مِنْهُ شَاةٌ، وَمَعَهَا وَلَدُهَا فَالْتَفَتَتْ إِلَيْهِ فَثَغَتْ كَأَنَّهَا تَسْتَحِثُّهُ فَقَالَ: أَتُدْرُونَ مَا تَقُولُ لَهُ ؟ قَالُوا: لَا. قَالَ: إِنَّهَا تَقُولُ: أَسْرِعْ بِنَا لَا يَجِيءُ الذِّئْبُ فَيَأْكُلَكَ كَمَا أَكَلَ الذِّئْبُ أَخَاكَ عَامَ أَوَّلَ. فَأَسْرَعُوا حَتَّى سَأَلُوا الرَّاعِيَ: هَلْ أَكَلَ لَهُ الذِّئْبُ عَامَ أَوَّلَ حَمَلًا بِتِلْكَ الْبُقْعَةِ ؟ فَقَالَ: نَعَمْ قَالَ: وَمَرَّ يَوْمًا عَلَى بَعِيرٍ عَلَيْهِ امْرَأَةٌ رَاكِبَةٌ وَهُوَ يَرْفَعُ رَأْسَهُ إِلَيْهَا وَيَرْغُو فَقَالَ: إِنَّهُ يَقُولُ لَهَا: إِنَّكِ رَحَّلْتِنِي، وَفِي الْحِدَاجَةِ مِخْيَطٌ. فَأَنْزَلُوا تِلْكَ الْمَرْأَةَ، وَحَلُّوا ذَلِكَ الرَّحْلَ فَاذَا فِيهِ مِخْيَطٌ كَمَا قَالَ. وَذَكَرَ ابْنُ السِّكِّيتِ أَنَّ أُمَيَّةَ بْنَ أَبِي الصَّلْتِ بَيْنَمَا هُوَ يَشْرَبُ يَوْمًا إِذْ نَعَبَ غُرَابٌ. فَقَالَ لَهُ: بِفِيكَ التُّرَابُ مَرَّتَيْنِ. فَقِيلَ لَهُ: مَا يَقُولُ ؟ فَقَالَ: إِنَّهُ يَقُولُ: إِنَّكَ تَشْرَبُ هَذَا الْكَأْسَ الَّذِي فِي يَدِكَ، ثُمَّ تَتَّكِئُ فَتَمُوتُ. ثُمَّ نَعَبَ الْغُرَابُ فَقَالَ: إِنَّهُ يَقُولُ: وَآيَةُ ذَلِكَ أَنِّي أَنْزِلُ عَلَى هَذِهِ الْمَزْبَلَةِ فَآكُلُ مِنْهَا فَيَعْلَقُ عَظْمٌ فِي حَلْقِي فَأَمُوتُ. ثُمَّ نَزَلَ الْغُرَابُ عَلَى تِلْكَ الْمَزْبَلَةِ فَأَكَلَ شَيْئًا فَعَلَقَ فِي حَلْقِهِ عَظْمٌ فَمَاتَ. فَقَالَ أُمَيَّةُ: أَمَّا هَذَا فَقَدَ صَدَقَ فِي نَفْسِهِ، وَلَكِنْ سَأَنْظُرُ هَلْ صَدَقَ فِيَّ أَمْ لَا. ثُمَّ شَرِبَ ذَلِكَ الْكَأْسَ الَّذِي فِي يَدِهِ ثُمَّ اتَّكَأَ فَمَاتَ. وَقَدْ ثَبَتَ فِي الصَّحِيحِ مِنْ حَدِيثِ ابْنِ مَهْدِيٍّ عَنِ الثَّوْرِيِّ عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ عَنْ أَبِي سَلَمَةَ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ أَصْدَقَ كَلِمَةٍ قَالَهَا شَاعِرٌ كَلِمَةُ لَبِيدٍ أَلَا كُلُّ شَيْءٍ مَا خَلَا اللَّهَ بَاطِلُ وَكَادَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ أَنْ يُسْلِمَ. وَقَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا رَوْحٌ حَدَّثَنَا زَكَرِيَّا بْنُ إِسْحَاقَ حَدَّثَنَا ابْرَاهِيمُ بْنُ مَيْسَرَةَ أَنَّهُ سَمِعَ عَمْرَو بْنَ الشَّرِيدِ يَقُولُ: قَالَ الشَّرِيدُ: كُنْتُ رِدْفًا لِرَسُولِ اللَّهِ ﷺ فَقَالَ لِي: أَمَعَكَ مِنْ شِعْرِ أُمَيَّةَ بْنِ أَبِي الصَّلْتِ شَيْءٌ ؟ قُلْتُ: نَعَمْ. قَالَ: فَأَنْشِدْنِي. فَأَنْشَدْتُهُ بَيْتًا فَلَمْ يَزَلْ يَقُولُ كُلَّمَا أَنْشَدْتُهُ بَيْتًا إِيهِ حَتَّى أَنْشَدْتُهُ مِائَةَ بَيْتٍ. قَالَ: ثُمَّ سَكَتَ النَّبِيُّ ﷺ، وَسَكَتُّ. وَهَكَذَا رَوَاهُ مُسْلِمٌ مِنْ حَدِيثِ سُفْيَانَ بْنِ عُيَيْنَةَ عَنْ إِبْرَاهِيمَ بْنِ مَيْسَرَةَ بِهِ، وَمِنْ غَيْرِ وَجْهٍ عَنْ عَمْرِو بْنِ الشَّرِيدِ عَنْ أَبِيهِ الشَّرِيدِ بْنِ سُوَيْدٍ الثَّقَفِيِّ عَنِ النَّبِيِّ ﷺ، وَفِي بَعْضِ الرِّوَايَاتِ: فَقَالَ رَسُولُ اللَّهِ إِنْ كَادَ يُسْلِمُ. وَقَالَ يَحْيَى بْنُ مُحَمَّدِ بْنِ صَاعِدٍ: حَدَّثَنَا ابْرَاهِيمُ بْنُ سَعِيدٍ الْجَوْهَرِيُّ حَدَّثَنَا أَبُو أُسَامَةَ حَدَّثَنَا حَاتِمُ بْنُ أَبِي صَغِيرَةَ عَنْ سِمَاكِ بْنِ حَرْبٍ عَنْ عَمْرِو بْنِ نَافِعٍ عَنِ الشَّرِيدِ الْهَمْدَانِيِّ - وَأَخْوَالُهُ ثَقِيفٌ - قَالَ خَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ فِي حَجَّةِ الْوَدَاعِ فَبَيْنَا أَنَا أَمْشِي ذَاتَ يَوْمٍ إِذَا وَقْعُ نَاقَةٍ خَلْفِي فَإِذَا رَسُولُ اللَّهِ ﷺ فَقَالَ الشَّرِيدُ ؟ فَقُلْتُ: نَعَمْ. قَالَ: أَلَا أَحْمِلُكَ ؟ قُلْتُ: بَلَى وَمَا بِي مِنْ إِعْيَاءٍ وَلَا لُغُوبٍ، وَلَكِنِّي أَرَدْتُ الْبَرَكَةَ فِي رُكُوبِي مَعَ رَسُولِ اللَّهِ ﷺ فَأَنَاخَ فَحَمَلَنِي. فَقَالَ: أَمَعَكَ مَنْ شِعْرِ أُمَيَّةَ بْنِ أَبِي الصَّلْتِ ؟ قُلْتُ: نَعَمْ. قَالَ: هَاتِ. فَأَنْشَدْتُهُ - قَالَ أَظُنُّهُ قَالَ - مِائَةَ بَيْتٍ فَقَالَ عِنْدَ اللَّهِ عِلْمُ أُمَيَّةَ بْنِ أَبِي الصَّلْتِ ثُمَّ قَالَ ابْنُ صَاعِدٍ هَذَا حَدِيثٌ غَرِيبٌ. فَأَمَّا الَّذِي يُرْوَى أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ فِي أُمَيَّةَ آمَنَ شِعْرُهُ وَكَفَرَ قَلْبُهُ فَلَا أَعْرِفُهُ، وَاللَّهُ أَعْلَمُ. وَقَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ - هُوَ أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ - حَدَّثَنَا عَبْدَةُ بْنُ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ عَنْ يَعْقُوبَ بْنِ عُتْبَةَ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللَّهِ ﷺ صَدَّقَ أُمَيَّةَ فِي شَيْءٍ مِنْ شِعْرِهِ قَالَ رَجُلٌ وَثَوْرٌ تَحْتَ رِجْلِ يَمِينِهِ وَالنَّسْرُ لِلْأُخْرَى وَلَيْثٌ مُرْصَدُ فَقَالَ رَسُولُ اللَّهِ ﷺ: صَدَقَ. وَقَالَ وَالشَّمْسُ تَبْدُو كُلَّ آخِرِ لَيْلَةٍ حَمْرَاءَ يُصْبِحُ لَوْنُهَا يَتَوَرَّدُ تَأْبَى فَمَا تَطْلُعُ لَنَا فِي رِسْلِهَا إِلَّا مُعَذَّبَةً وَإِلَّا تُجْلَدُ فَقَالَ رَسُولُ اللَّهِ ﷺ: صَدَقَ. وَفِي رِوَايَةِ أَبِي بَكْرٍ الْهُذَلِيِّ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ إِنَّ الشَّمْسَ لَا تَطْلُعُ حَتَّى يَنْخُسَهَا سَبْعُونَ أَلْفَ مَلَكٍ يَقُولُونَ لَهَا: اطْلُعِي اطْلُعِي فَتَقُولُ: لَا أَطْلُعُ عَلَى قَوْمٍ يَعْبُدُونَنِي مِنْ دُونِ اللَّهِ فَإِذَا هَمَّتْ بِالطُّلُوعِ أَتَاهَا شَيْطَانٌ يُرِيدُ أَنْ يُثَبِّطَهَا فَتَطْلُعُ بَيْنَ قَرْنَيْهِ وَتَحْرِقُهُ فَإِذَا تَضَيَّفَتْ لِلْغُرُوبِ غَرَبَتْ عَلَى السُّجُودِ لِلَّهِ عَزَّ وَجَلَّ، فَيَأْتِيهَا شَيْطَانٌ يُرِيدُ أَنْ يُثَبِّطَهَا عَنِ السُّجُودِ فَتَغْرُبُ مِنْ قَرْنَيْهِ وَتَحْرِقُهُ أَوْرَدَهُ ابْنُ عَسَاكِرَ مُطَوَّلًا. وَمِنْ شِعْرِهِ فِي حَمَلَةِ الْعَرْشِ فَمِنْ حَامِلٍ إِحْدَى قَوَائِمِ عَرْشِهِ وَلَوْلَا إِلَهُ الْخَلْقِ كَلُّوا وَبَلَّدُوا قِيَامٌ عَلَى الْأَقْدَامِ عَانُونَ تَحْتَهُ فَرَائِصُهُمْ مِنْ شِدَّةِ الْخَوْفِ تُرْعَدُ رَوَاهُ ابْنُ عَسَاكِرَ، وَرُوِيَ عَنِ الْأَصْمَعِيِّ أَنَّهُ كَانَ يُنْشِدُ مِنْ شِعْرِ أُمَيَّةَ: مَجِّدُوا اللَّهَ فَهُو لِلْمَجْدِ أَهْلٌ رَبُّنَا فِي السَّمَاءِ أَمْسَى كَبِيرًا بِالْبِنَاءِ الْأَعْلَى الَّذِي سَبَقَ النَّاسَ وَسَوَّى فَوْقَ السَّمَاءِ سَرِيرًا شَرْجَعًا لَا يَنَالُهُ بَصَرُ الْعَيْنِ تَرَى دُونَهُ الْمَلَائِكَ صُورًا ثُمَّ يَقُولُ الْأَصْمَعِيُّ: الْمَلَائِكُ جَمْعُ مَلَكٍ وَالصُّورُ جَمْعُ أَصْوَرَ وَهُوَ الْمَائِلُ الْعُنُقِ، وَهَؤُلَاءِ حَمَلَةُ الْعَرْشِ. وَمِنْ شِعْرِ أُمَيَّةَ بْنِ أَبِي الصَّلْتِ يَمْدَحُ عَبْدَ اللَّهِ بْنَ جُدْعَانَ التَّيْمِيَّ: أَأَذْكُرُ حَاجَتِي أَمْ قَدْ كَفَانِي حَيَاؤُكَ إِنَّ شِيمَتَكَ الْحَيَاءُ وَعِلْمُكَ بِالْحُقُوقِ وَأَنْتَ فَرْعٌ لَكَ الْحَسَبُ الْمُهَذَّبُ وَالسَّنَاءُ كَرِيمٌ لَا يُغَيِّرُهُ صَبَاحٌ عَنِ الْخُلُقِ الْجَمِيلِ وَلَا مَسَاءُ يُبَارِي الرِّيحَ مَكْرُمَةً وَجُودًا إِذَا مَا الْكَلْبُ أَحْجَرَهُ الشِّتَاءُ وَأَرْضُكَ أَرْضُ مَكْرُمَةٍ بَنَتْهَا بَنُو تَيْمٍ وَأَنْتَ لَهَا سَمَاءُ إِذَا أَثْنَى عَلَيْكَ الْمَرْءُ يَوْمًا كَفَاهُ مِنْ تَعَرُّضِهِ الثَّنَاءُ وَلَهُ فِيهِ مَدَائِحُ أُخَرُ. وَقَدْ كَانَ عَبْدُ اللَّهِ بْنُ جُدْعَانَ هَذَا مِنَ الْكُرَمَاءِ الْأَجْوَادِ الْمُمَدَّحِينَ الْمَشْهُورِينَ وَكَانَ لَهُ جَفْنَةٌ يَأْكُلُ الرَّاكِبُ مِنْهَا وَهُوَ عَلَى بَعِيرِهِ ; مِنْ عِرَضِ حَافَّتِهَا وَكَثْرَةِ طَعَامِهَا وَكَانَ يَمْلَأُهَا لُبَابَ الْبُرِّ يُلَبَّكُ بِالشَّهْدِ وَالسَّمْنِ وَكَانَ يُعْتِقُ الرِّقَابَ، وَيُعِينُ عَلَى النَّوَائِبِ. وَقَدْ سَأَلَتْ عَائِشَةُ النَّبِيَّ ﷺ أَيَنْفَعُهُ ذَلِكَ فَقَالَ: إِنَّهُ لَمْ يَقُلْ يَوْمًا مِنَ الدَّهْرِ رَبِّ اغْفِرْ لِي خَطِيئَتِي يَوْمَ الدِّينِ وَمِنْ شَعْرِ أُمَيَّةَ الْبَدِيعِ لَا يَنْكُتُونَ الْأَرْضَ عِنْدَ سُؤَالِهِمْ كَتَطَلُّبِ الْعَلَّاتِ بِالْعِيدَانِ بَلْ يُسْفِرُونَ وُجُوهَهُمْ فَتَرَى لَهَا عِنْدَ السُّؤَالِ كَأَحْسَنِ الْأَلْوَانِ وَإِذَا الْمُقِلُّ أَقَامَ وَسْطَ رِحَالِهِمْ رَدُّوهُ رَبَّ صَوَاهِلٍ وَقِيَانِ وَإِذَا دَعَوْتَهُمُ لِكُلِّ مُلِمَّةٍ سَدُّوا شُعَاعَ الشَّمْسِ بِالْفُرْسَانِ آخِرُ تَرْجَمَةِ أُمَيَّةَ بْنِ أَبِي الصَّلْتِ
Translation
✧ An Account of Some Reports about Umayyah b. Abī al-Ṣalt al-Thaqafī He was one of the poets of the pre-Islamic era and lived into the time of Islam. Al-Ḥāfiẓ Ibn ʿAsākir said: He is Umayyah b. Abī al-Ṣalt ʿAbd Allāh b. Abī Rabīʿah b. ʿAwf b. ʿUqdah b. Ghiyarah b. ʿAwf b. Thaqīf b. Munabbih b. Bakr b. Hawāzin, Abū ʿUthmān, and it is said: Abū al-Ḥakam al-Thaqafī, a pre-Islamic poet who came to Damascus before Islam. It is said that he was upright and that in the beginning of his affair he was upon faith, then he deviated from it, and that he is the one whom God, exalted be He, intended by His saying: "And recite to them the news of him to whom We gave Our signs, but he detached himself from them; so Satan pursued him, and he became of the deviators" [al-Aʿrāf: 175]. Al-Zubayr b. Bakkār said: Ruqayyah bt. ʿAbd Shams b. ʿAbd Manāf gave birth to Umayyah the poet, son of Abī al-Ṣalt, and the name of Abī al-Ṣalt is Rabīʿah b. Wahb b. ʿIlāj b. Abī Salamah b. Thaqīf. Others said: His father was among the famous poets of al-Ṭāʾif, and Umayyah was the most poetic of them. ʿAbd al-Razzāq said: Al-Thawrī said: Ḥabīb b. Abī Thābit informed me that ʿAbd Allāh b. ʿAmr said regarding His saying, exalted be He: "And recite to them the news of him to whom We gave Our signs, but he detached himself from them; so Satan pursued him, and he became of the deviators" — he is Umayyah b. Abī al-Ṣalt. Likewise Abū Bakr b. Mardawayh narrated it from Abū Bakr al-Shāfiʿī from Muʿādh b. al-Muthannā from Musaddad from Abū ʿAwānah from ʿAbd al-Malik b. ʿUmayr from Nāfiʿ b. ʿĀṣim b. Masʿūd, who said: I was in a circle in which ʿAbd Allāh b. ʿAmr was present, and a man from the group recited the verse in al-Aʿrāf: "And recite to them the news of him to whom We gave Our signs, but he detached himself from them." He said: Do you know who he is? Some of them said: He is Ṣayfī b. al-Rāhib. Another said: Rather he is Balʿam, a man from the Children of Israel. He said: No. He said: Then who is he? He said: He is Umayyah b. Abī al-Ṣalt. And thus said Abū Ṣāliḥ and al-Kalbī, and Qatādah related it from some of them. Al-Ṭabarānī said: ʿAlī b. ʿAbd al-ʿAzīz narrated to us, ʿAbd Allāh b. Shabīb al-Rabaʿī narrated to us, Muḥammad b. Salamah b. Hishām al-Makhzūmī narrated to us, Ismāʿīl b. al-Ṭarīḥ b. Ismāʿīl al-Thaqafī narrated to us, my father narrated to me from his father from Marwān b. al-Ḥakam from Muʿāwiyah b. Abī Sufyān from his father, who said: I and Umayyah b. Abī al-Ṣalt al-Thaqafī went out as merchants to Syria. Whenever we halted at a stopping place, Umayyah would take out a book of his and read it to us. We continued thus until we halted at a village of the Christian villages. They came to him, honored him, and gave him gifts, and he went with them to their houses. Then he returned in the middle of the day, threw off his two garments, took two black garments of his, put them on, and said to me: "Would you, O Abū Sufyān, like to visit a scholar among the Christian scholars, to whom the knowledge of the Book reaches its limit, and ask him?" I said: "I have no need of him. By God, if he tells me what I like, I will not trust him, and if he tells me what I dislike, I will be frightened by it." He said: Then he went, and an old man from the Christians came to me, entered upon me, and said: "What prevents you from going to this old man?" I said: "I am not of his religion." He said: "Even so, you would hear wonders from him and see him." Then he said to me: "Are you a Thaqafī?" I said: "No, rather a Qurayshī." He said: "What prevents you from going to the old man? By God, he loves you and commends you." He said: Then he left us, and Umayyah stayed with them until he came to us after a stillness of the night, threw off his two garments, then stretched out on his bed. By God, he neither slept nor rose until morning, gloomy, sad, his evening drink fallen upon his morning drink, neither speaking to us nor we speaking to him. Then he said: "Will you not depart?" I said: "Do you have any desire to depart?" He said: "Yes." So we departed and traveled for two nights in his distress. Then on the third night he said: "Will you not converse, O Abū Sufyān?" I said: "Do you have any desire to converse? By God, I have not seen the like of what you returned with from your companion." He said: "Indeed, that is because of something you are not involved in. It is only because of something I feared for my final return." I said: "Do you have a final return?" He said: "Yes, by God, I shall surely die, then I shall surely be brought to life." He said: I said: "Will you accept my assurance?" He said: "Upon what?" I said: "Upon that you will not be resurrected and will not be judged." He said: Then he laughed, then said: "Yes, by God, O Abū Sufyān, we shall surely be resurrected, then we shall surely be judged, and one party shall enter Paradise and one party the Fire." I said: "In which of them are you? Did your companion inform you?" He said: "My companion has no knowledge of that, neither concerning me nor concerning himself." He said: We remained in that state for two nights, he wondering at me and I laughing at him, until we reached the Ghūṭah of Damascus. We sold our goods and stayed there two months, then departed until we halted at a village of the Christian villages. When they saw him, they came to him, gave him gifts, and he went with them to their church. He did not come back except after the middle of the day, put on his two garments, and went to them until he came after a stillness of the night, threw off his two garments, and threw himself on his bed. By God, he neither slept nor rose, and morning found him sad, gloomy, neither speaking to us nor we speaking to him. Then he said: "Will you not depart?" I said: "Yes, if you wish." So we departed in that manner from his grief and sorrow for nights. Then he said to me: "O Abū Sufyān, would you like to travel so that we may go ahead of our companions?" I said: "Do you have any desire for that?" He said: "Yes." So we traveled until we were ahead of our companions for an hour. Then he said: "Hey, Ṣakhr!" I said: "What do you want?" He said: "Tell me about ʿUtbah b. Rabīʿah. Does he avoid wrongs and forbidden things?" I said: "Yes, by God." He said: "And he maintains ties of kinship and commands maintaining them?" I said: "Yes, by God." He said: "And he is noble on both sides, of middle rank in his clan?" I said: "Yes." He said: "Do you know any Qurayshī nobler than him?" I said: "No, by God, I do not know any." He said: "Is he needy?" I said: "No, rather he is a man of much wealth." He said: "And how old is he?" I said: "He has passed a hundred." He said: "So nobility, age, and wealth have brought him low?" I said: "And why would that bring him low? No, by God, rather it increases him in good." He said: "That is how it is. Would you like to spend the night?" I said: "Do I have any desire for that?" He said: So we lay down until the baggage train passed. He said: Then we traveled until we halted at the stopping place and spent the night there. Then we departed from it. When night came, he said to me: "O Abū Sufyān." I said: "What do you want?" He said: "Would you like something like last night?" I said: "Do I have any desire for it?" He said: So we traveled on two Bactrian she-camels until we were ahead. He said: "Hey, Ṣakhr, tell me about ʿUtbah b. Rabīʿah." He said: I said: "Tell me about him." He said: "Does he avoid forbidden things and wrongs, and maintain ties of kinship and command maintaining them?" I said: "Yes, by God, he does." He said: "And he is wealthy?" I said: "And wealthy." He said: "Do you know any Qurayshī more eminent than him?" I said: "No, by God, I do not know any." He said: "How old is he?" I said: "He has passed a hundred." He said: "So age, nobility, and wealth have brought him low?" I said: "Not at all, by God, that has not brought him low. You are saying something, so say it." He said: "Do not mention my talk until what is coming from it comes." Then he said: "What you saw that befell me is that I went to this scholar and asked him about things. Then I said: 'Tell me about this Prophet who is awaited.' He said: 'He is a man from the Arabs.' I said: 'I already know that he is from the Arabs. From which of the Arabs is he?' He said: 'From a household to which the Arabs make pilgrimage.' I said: 'And among us is a household to which the Arabs make pilgrimage.' He said: 'He is from your brethren of Quraysh.' Then, by God, something befell me the like of which never befell me before, and the success of this world and the Hereafter slipped from my hand, for I had hoped to be him. I said: 'Since what has happened has happened, describe him to me.' He said: 'A young man when he enters middle age, the beginning of his affair is that he avoids wrongs and forbidden things, maintains ties of kinship and commands maintaining them. He is needy, noble on both sides, of middle rank in his clan, and most of his army will be from the angels.' I said: 'What is the sign of that?' He said: 'Syria has trembled since Jesus son of Mary ﷺ died eighty tremblings, each of them containing a calamity, and one general trembling remains, in which there will be calamities.' Abū Sufyān said: I said: 'This, by God, is falsehood. If God sent a messenger, He would choose only an old, noble man.' Umayyah said: 'By the One by whom you swore, this is indeed so, O Abū Sufyān; you say the Christian's word is true. Would you like to spend the night?' I said: 'Do I have any desire for it?' He said: So we spent the night until the baggage train came to us. Then we went out until, when there were two nights between us and Makkah, a rider caught up with us from behind. We asked him, and he said: 'After you left, a trembling struck the people of Syria that destroyed its people, and great calamities befell them in it.' Abū Sufyān said: Umayyah turned to me and said: 'How do you see the Christian's word, O Abū Sufyān?' I said: 'I see, and I think by God, that what your companion told you is true.' He said: Then we arrived in Makkah, and I settled what I had with me, then I set out until I came to Yemen as a merchant and stayed there five months. Then I came to Makkah. While I was in my house, people came to me greeting me and asking about their goods, until Muḥammad b. ʿAbd Allāh came to me while Hind was with me playing with her children. He greeted me, welcomed me, and asked me about my journey and my stay, but did not ask me about his goods. Then he stood up. I said to Hind: 'By God, this man amazes me. There is no one of Quraysh who has goods with me but asked me about them, and this one did not ask me about his goods!' Hind said to me: 'Do you not know his affair?' I said, startled: 'What is his affair?' She said: 'He claims that he is the Messenger of God.' It struck me, and I remembered the Christian's words, and I fell silent until Hind said to me: 'What is the matter with you?' I came to myself and said: 'This is indeed falsehood! He is too intelligent to say this.' She said: 'Yes, by God, he says it, and he is supported in it, and he has companions upon his religion.' I said: 'This is falsehood.' He said: Then I went out. While I was circumambulating the House, I met him and said to him: 'Your goods have reached such and such, and there was profit in them, so send and take them, and I will not take from you what I take from my people.' He refused, and said: 'Then I will not take them.' I said: 'Then send and take them, and I will take from you the like of what I take from my people.' So he sent for his goods, took them, and I took from him what I used to take from others. Abū Sufyān said: It was not long before I went out to Yemen. I came to al-Ṭāʾif and stayed with Umayyah b. Abī al-Ṣalt. I said to him: 'O Abū ʿUthmān.' He said: 'What do you want?' I said: 'Do you remember the Christian's words?' He said: 'I remember them.' I said: 'It has happened.' He said: 'And who?' I said: 'Muḥammad b. ʿAbd Allāh.' He said: 'Son of ʿAbd al-Muṭṭalib?' I said: 'Son of ʿAbd al-Muṭṭalib.' Then I told him the news of Hind. He said: God knows, and he began to pour sweat. Then he said: 'By God, O Abū Sufyān, perhaps it is he. His description is indeed that. If he appears while I am alive, I will strive before God, mighty and glorious be He, with an excuse in supporting him.' He said: I went on to Yemen, and it was not long before news of his appearance came to me there. I returned until I stayed with Umayyah b. Abī al-Ṣalt in al-Ṭāʾif. I said: 'O Abū ʿUthmān, the affair of the man has reached what you have heard, and you have heard of it.' He said: 'It has happened, by my life.' I said: 'Where are you in relation to him, O Abū ʿUthmān?' He said: 'By God, I would never believe in a messenger from other than Thaqīf, ever.' Abū Sufyān said: I returned to Makkah, and by God I was not far until I reached Makkah, and I found his companions being beaten and despised. Abū Sufyān said: I began to say: 'Where is his army of angels?' He said: Then there entered into me what enters people of resentment. Al-Ḥāfiẓ al-Bayhaqī narrated it in the Book of Proofs from the ḥadīth of Ismāʿīl b. Ṭarīḥ with it, but the context of al-Ṭabarānī which we have presented is more complete and longer. And God knows best. Al-Ṭabarānī said: Bakr b. Aḥmad b. Muqbil narrated to us, ʿAbd Allāh b. Shabīb narrated to us, Yaʿqūb b. Muḥammad al-Zuhrī narrated to us, Mujāshiʿ b. ʿAmr al-Asadī narrated to us, Layth b. Saʿd narrated to us from Abū al-Aswad Muḥammad b. ʿAbd al-Raḥmān from ʿUrwah b. al-Zubayr from Muʿāwiyah b. Abī Sufyān from Abū Sufyān b. Ḥarb that Umayyah b. Abī al-Ṣalt was in Gaza or in Aelia. When we returned, Umayyah said to me: 'O Abū Sufyān, would you like to go ahead of the caravan so we may converse?' I said: 'Yes.' He said: So we did. He said to me: 'O Abū Sufyān, tell me about ʿUtbah b. Rabīʿah.' I said: 'Noble on both sides, and he avoids forbidden things and wrongs?' I said: 'Yes.' He said: 'And noble and old?' I said: 'And noble and old.' He said: 'Age and nobility have brought him low.' I said to him: 'You lie. He has not increased in age except increased in nobility.' He said: 'O Abū Sufyān, this is a word I have not heard anyone say to me since I gained insight, so do not hasten against me until I inform you.' He said: I said: 'Give it.' He said: 'I used to find in my books a prophet who would be sent from this our lava field, and I used to think, rather I used to not doubt, that I was he. But when I studied with the people of knowledge, behold he is from the Banū ʿAbd Manāf.' I looked among the Banū ʿAbd Manāf and found no one suitable for this matter except ʿUtbah b. Rabīʿah. But when you informed me of his age, I knew that it was not him, since he had passed forty and no revelation had come to him. Abū Sufyān said: Then time struck whom it struck, and revelation came to the Messenger of God ﷺ. I went out in a group of Quraysh intending Yemen for trade, and I passed by Umayyah and said to him, as if mocking him: 'O Umayyah, the prophet whom you used to describe has come forth.' He said: 'Indeed, he is true, so follow him.' I said: 'What prevents you from following him?' He said: 'Nothing prevents me except shame before the women of Thaqīf. I used to tell them that I was he, and then they would see me following a youth from the Banū ʿAbd Manāf!' Then Umayyah said: 'It is as if I can see you, O Abū Sufyān, if you oppose him, you will be tied up as a kid is tied, until you are brought to him and he judges in you as he wishes.' ʿAbd al-Razzāq said: Maʿmar informed us from al-Kalbī, who said: While Umayyah was sleeping with two daughters of his, one of them was startled and cried out to him. He said to her: 'What is the matter with you?' She said: 'I saw two vultures tear open the roof of the house, and one of them descended to you and split open your belly, and the other stood on the back of the house and called to him, saying: "Did he comprehend?" He said: "He comprehended." He said: "Was he purified?" He said: "No." He said: "That is a good intended for your father, but he did not accept it." And it has been narrated from another source with a different context. Isḥāq b. Bishr said, from Muḥammad b. Isḥāq, from al-Zuhrī, from Saʿīd b. al-Musayyab, and ʿUthmān b. ʿAbd al-Raḥmān, from al-Zuhrī, from Saʿīd b. al-Musayyab, who said: al-Fāriʿah, the sister of Umayyah b. Abī al-Ṣalt, came to the Messenger of Allah ﷺ after the conquest of Makkah. She was a woman of intelligence, reason, and beauty, and the Messenger of Allah ﷺ admired her. One day he said to her: "O Fāriʿah, do you remember any of your brother's poetry?" She replied: "Yes, and what I have seen is even more astonishing." She said: "My brother was on a journey. When he returned, he began with me. He came to me and lay down on my bed while I was tanning a hide in my hand. Suddenly two white birds—or something like two white birds—approached. One of them landed on the window opening, and the other entered and landed on him. The one that landed on him split open what was between his breastbone and his pubic area, then inserted its hand into his belly and took out his heart, placing it in its palm. Then it smelled it. The other bird said: 'Did it comprehend?' It said: 'It comprehended.' It said: 'Did it purify itself?' It said: 'It refused.' Then it returned the heart to its place, and the wound healed faster than the blink of an eye. Then they both departed. When I saw that, I approached him and shook him, saying: 'Do you feel anything?' He said: 'Nothing except a weakness in my body'—and I had been terrified by what I saw. He said: 'Why do I see you frightened?' So I told him what had happened. He said: 'Good was intended for me, then it was turned away from me.' Then he began to recite: My worries spent the night with their nightly visitations, I hold back my eyes while tears race ahead, Because of the certainty that came to me, while I was not given a diviner whose speaker would relate it, Or someone upon whom the blazing fire kindles, surrounded by its pavilions, Or shall I dwell in the Garden promised to the righteous, its cushions arranged in rows? The two abodes are not equal there, nor are deeds—their paths are not equal. They are two parties: one group will enter the Garden, surrounded by its orchards, And a group of them has been made to enter the Fire, and their resting places have made them miserable. These hearts made a covenant, whenever they intend good, their hindrances impede them, And the world—whose obliterator is Allah—has turned them away from seeking the Garden toward misery. A servant called his soul to account and reproached it, knowing that the All-Seeing watches it. What desire does the soul have for life, even if it lives a little while? Death will overtake it. Whoever flees from his fate will soon, one day, meet it unexpectedly. Whoever does not die a violent death will die of old age; death is a cup, and man will taste it. She said: Then he left for his camp. Hardly any time passed before he was stabbed while on his bier. News reached me, and I went to him. I found him laid out on a bier, covered with a cloth. I approached him, and he gasped once, his eyes opened wide, and he looked toward the ceiling, raised his voice, and said: At your service, at your service, Here I am before you two. No wealth to ransom me, no family to protect me. Then he fell unconscious. When he gasped again, I said: 'The man has perished.' But his eyes opened toward the ceiling, and he raised his voice and said: At your service, at your service, Here I am before you two. No innocence to offer as excuse, no kinsfolk to give me victory. Then he fell unconscious. When he gasped again, his eyes opened, he looked toward the ceiling, and said: At your service, at your service, Here I am before you two, Surrounded by favors, And reaped by sins. Then he fell unconscious. When he gasped again, he said: At your service, at your service, Here I am before you two. If You forgive, O Allah, You forgive much, And what servant of Yours does not commit sins? Then he fell unconscious. When he gasped again, he said: Every life, however long it lasts through time, will inevitably one day come to an end. Would that I were, before what has appeared to me, on mountain peaks herding mountain goats. She said: Then he died. The Messenger of Allah ﷺ said: "O Fāriʿah, the likeness of your brother is like the one whom Allah gave His signs, but he detached himself from them"—the verse. Al-Khaṭṭābī has discussed the rare words of this ḥadīth. Al-Ḥāfiẓ Ibn ʿAsākir narrated from al-Zuhrī that he said: Umayyah b. Abī al-Ṣalt said: Is there not a messenger from among us to inform us what lies beyond our end, from the head of our course? He said: Then Umayyah b. Abī al-Ṣalt went out to al-Baḥrayn, and the Messenger of Allah ﷺ was proclaimed a prophet. Umayyah stayed in al-Baḥrayn for eight years, then came to al-Ṭāʾif and asked them: "What does Muḥammad b. ʿAbd Allāh say?" They said: "He claims to be a prophet. He is the one you used to wish for." He said: So he set out until he came to him in Makkah and met him, saying: "O son of ʿAbd al-Muṭṭalib, what is this you are saying?" He replied: "I say that I am the Messenger of Allah and that there is no god but He." He said: "I want to speak with you; give me an appointment tomorrow." He said: "Your appointment is tomorrow." He said: "Would you prefer that I come to you alone or with a group of my companions, and that you come to me alone or with a group of your companions?" The Messenger of Allah ﷺ said: "Whichever you wish." He said: "I will come to you with a group, so come with a group." The next morning Umayyah came with a group from Quraysh, and the Messenger of Allah ﷺ came with a few of his companions, and they sat in the shade of the Kaʿbah. Umayyah began by delivering a speech, then spoke in rhymed prose, then recited poetry. When he finished the poetry, he said: "Answer me, O son of ʿAbd al-Muṭṭalib." The Messenger of Allah ﷺ said: "In the name of Allah, the Most Gracious, the Most Merciful. Yā Sīn. By the wise Qurʾān [Yā Sīn:1]" until he finished it. Umayyah leapt up, dragging his feet. Quraysh followed him, asking: "What do you say, O Umayyah?" He said: "I bear witness that he is upon the truth." They said: "Will you follow him?" He said: "Until I consider his affair." Then Umayyah left for Syria, and the Messenger of Allah ﷺ arrived in Madinah. When the people of Badr were killed, Umayyah came from Syria and stopped at Badr, then departed intending to go to the Messenger of Allah ﷺ. Someone said: "O Abū al-Ṣalt, what do you want?" He said: "I want Muḥammad." He said: "What will you do?" He said: "I will believe in him and hand over to him the keys of this matter." He said: "Do you know who is in the well?" He said: "No." He said: "In it are ʿUtbah b. Rabīʿah and Shaybah b. Rabīʿah, the two sons of your maternal uncle—his mother was Rabīʿah bt. ʿAbd Shams." So he cut off his camel's ears, chopped off its tail, and stood at the well reciting: What is at Badr, then al-ʿAqanqal, of commanders, nobles? the entire ode, as will be mentioned in full, God willing, in the story of Badr. Then he returned to Makkah and al-Ṭāʾif and abandoned Islam. Then he mentioned the story of the two birds and the story of his death, as previously stated, and recited his poetry at death: Every life, however long it lasts through time, will inevitably one day come to an end. Would that I were, before what has appeared to me, on mountain peaks herding mountain goats. So make death the object of your gaze and beware the assault of time, for time has an assault, whose claws reach lions and wild oxen and the young one in the place of shining whiteness, and the vultures of the high peaks and the fleeing kid and the young ostrich, the gentle, slender one. His saying "al-qasāwir" is the plural of qaswarah, which is the lion; "al-ṣudʿān" are wild oxen, singular ṣadaʿ; "al-ṭifl al-shakil" refers to the redness of the eye; "al-bughāth" are vultures; "al-niyāf" are mountains; "al-yaʿfur" is the gazelle; "al-ʿawhaj" is the young of the ostrich. He means that death spares neither the wild beasts in the deserts nor the vultures dwelling on mountain peaks, and it leaves neither the small because of its smallness nor the great because of its greatness. Al-Khaṭṭābī and others have discussed the rare words of these ḥadīths. Al-Suhaylī mentioned in his book "al-Taʿrīf wa-al-Iʿlām" that Umayyah b. Abī al-Ṣalt was the first to say "bi-smika allāhumma" (In Your name, O Allah). He mentioned in connection with that a strange story: they went out with a group of Quraysh on a journey, among them Ḥarb b. Umayyah, the father of Abū Sufyān. He said: During their travel they came across a snake and killed it. When evening came, a woman from the jinn came to them and reproached them for killing that snake. She had a rod with which she struck the ground once, causing all the camels to bolt and scatter in every direction. They rose and kept searching for them until they brought them back. When they gathered again, she came to them again and struck the ground with her rod, and the camels bolted. They went after them, and when they were exhausted, they said: "By Allah, do you have any way out of what we are suffering?" He said: "No, by Allah, but I will consider the matter." He set out in that area, hoping to find someone to ask about the hardship that had befallen them, when a fire appeared in the distance. He went to it and found an old man at the door of a tent kindling a fire—a jinn of the utmost smallness and ugliness. He greeted him and asked about their situation. The old man said: "When she comes to you, say: 'Bi-smika allāhumma,' and she will flee." When they gathered and she came to them a third and fourth time, Umayyah said to her face: "Bi-smika allāhumma," and she fled and found no resting place. But the jinn turned against Ḥarb b. Umayyah and killed him because of that snake, and his companions buried him there where there was no neighbor and no abode. About that the jinn said: And the grave of Ḥarb is in a desolate place, and there is no grave near the grave of Ḥarb. Some have mentioned that he sometimes had insight into the languages of animals. While traveling, he would pass by birds and tell his companions: "This one says such-and-such." They would say: "We do not know whether what he says is true," until they passed by a flock of sheep from which a ewe had become separated, along with her young. She turned to it and bleated as if urging it on. He said: "Do you know what she is saying to it?" They said: "No." He said: "She is saying: 'Hurry with me, lest the wolf come and eat you as the wolf ate your brother last year.'" They hurried to the shepherd and asked whether a wolf had eaten a lamb of his last year in that spot. He said: "Yes." He said: "One day he passed by a camel with a woman riding it, and the camel was raising its head toward her and grumbling. He said: 'It is saying to her: You have loaded me, and in the howdah there is a needle.' They made the woman dismount and unloaded the saddle, and there was a needle in it, just as he said. Ibn al-Sikkīt mentioned that while Umayyah b. Abī al-Ṣalt was drinking one day, a crow cawed. He said to it: "May dust fill your mouth," twice. He was asked: "What does it say?" He said: "It says: 'You will drink this cup in your hand, then recline and die.'" Then the crow cawed again, and he said: "It says: 'The sign of that is that I will descend on this dung heap and eat from it, and a bone will stick in my throat and I will die.'" Then the crow landed on that dung heap, ate something, a bone stuck in its throat, and it died. Umayyah said: "As for this one, it has told the truth about itself, but I will see whether it told the truth about me or not." Then he drank the cup in his hand, reclined, and died. It is established in the Ṣaḥīḥ from the ḥadīth of Ibn Mahdī, from al-Thawrī, from ʿAbd al-Malik b. ʿUmayr, from Abū Salamah, from Abū Hurayrah, who said: The Messenger of Allah ﷺ said: "The truest word a poet ever spoke is the word of Labīd: 'Indeed, everything besides Allah is false.' And Umayyah b. Abī al-Ṣalt almost became a Muslim." Imām Aḥmad said: Rawḥ narrated to us, Zakariyyā b. Isḥāq narrated to us, Ibrāhīm b. Maysarah narrated to us that he heard ʿAmr b. al-Sharīd say: Al-Sharīd said: I was riding behind the Messenger of Allah ﷺ, and he said to me: "Do you have any of the poetry of Umayyah b. Abī al-Ṣalt with you?" I said: "Yes." He said: "Recite it to me." I recited a verse, and he kept saying after each verse I recited, "Go on," until I had recited a hundred verses. Then the Prophet ﷺ fell silent, and I fell silent. Muslim narrated it similarly from the ḥadīth of Sufyān b. ʿUyaynah, from Ibrāhīm b. Maysarah, and from other chains from ʿAmr b. al-Sharīd, from his father al-Sharīd b. Suwayd al-Thaqafī, from the Prophet ﷺ, and in some narrations: The Messenger of Allah said: "He almost became a Muslim." Yaḥyā b. Muḥammad b. Ṣāʿid said: Ibrāhīm b. Saʿīd al-Jawharī narrated to us, Abū Usāmah narrated to us, Ḥātim b. Abī Ṣaghīrah narrated to us, from Simāk b. Ḥarb, from ʿAmr b. Nāfiʿ, from al-Sharīd al-Hamdānī—whose maternal uncles were Thaqīf—who said: We went out with the Messenger of Allah ﷺ during the Farewell Pilgrimage. While I was walking one day, I heard the sound of a camel behind me, and there was the Messenger of Allah ﷺ. He said: "Al-Sharīd?" I said: "Yes." He said: "Shall I give you a ride?" I said: "Yes—not because of any fatigue or exhaustion, but I wanted the blessing of riding with the Messenger of Allah ﷺ." He made the camel kneel and mounted me behind him. He said: "Do you have any of the poetry of Umayyah b. Abī al-Ṣalt with you?" I said: "Yes." He said: "Recite." I recited—he said, I think he said—a hundred verses. The Prophet ﷺ said: "With Allah is the knowledge of Umayyah b. Abī al-Ṣalt." Then Ibn Ṣāʿid said: This is a strange ḥadīth. As for what is narrated that the Messenger of Allah ﷺ said about Umayyah, "His poetry believed and his heart disbelieved," I do not know it. And Allah knows best. Imām Aḥmad said: ʿAbd Allāh b. Muḥammad—who is Abū Bakr b. Abī Shaybah—narrated to us, ʿAbdah b. Sulaymān narrated to us, from Muḥammad b. Isḥāq, from Yaʿqūb b. ʿUtbah, from ʿIkrimah, from Ibn ʿAbbās, that the Messenger of Allah ﷺ affirmed Umayyah in some of his poetry. He said: A man and a bull under his right foot, and the eagle for the other, and a lion lying in wait. The Messenger of Allah ﷺ said: "He spoke the truth." And he said: The sun appears at the end of every night, red, its color turning rosy as it rises; It refuses to rise upon us in its gentleness except tormented and flogged. The Messenger of Allah ﷺ said: "He spoke the truth." In the narration of Abū Bakr al-Hudhalī, from ʿIkrimah, from Ibn ʿAbbās, he said: The sun does not rise until seventy thousand angels prod it, saying: "Rise, rise!" It says: "I will not rise over a people who worship me besides Allah." When it is about to rise, a devil comes to it wanting to hinder it, so it rises between his two horns and burns him. And when it inclines to setting, it sets prostrating to Allah, Mighty and Majestic. A devil comes to it wanting to hinder it from prostrating, so it sets between his two horns and burns him. Ibn ʿAsākir cited this at length. Among his poetry about the bearers of the Throne: Among them is one carrying one of the legs of His Throne; were it not for the God of creation, they would be weary and exhausted. Standing on their feet, toiling beneath it, their flanks trembling from the intensity of fear. Ibn ʿAsākir narrated it, and it is narrated from al-Aṣmaʿī that he used to recite from the poetry of Umayyah: Glorify God, for He is worthy of glory; our Lord in heaven has become great. With the highest edifice that preceded mankind, and He set above the heaven a throne, A lofty one that the eye's sight cannot reach; you see below it the angels as figures. Then al-Aṣmaʿī says: "al-malāʾik" is the plural of malak, and "al-ṣūr" is the plural of aṣwar, meaning the one with an inclined neck, and these are the bearers of the Throne. From the poetry of Umayyah b. Abī al-Ṣalt praising ʿAbd Allāh b. Judʿān al-Taymī: Shall I mention my need, or has your modesty sufficed me? Indeed your character is modesty, And your knowledge of rights, while you are a branch; yours is the refined nobility and eminence. Generous, whom morning does not change from beautiful character, nor evening. He vies with the wind in generosity and munificence, when the dog is constrained by winter. Your land is a land of nobility built by Banū Taym, and you are its sky. When a man praises you one day, the praise itself suffices him from exposing his need. He has other eulogies in his praise. This ʿAbd Allāh b. Judʿān was among the generous, munificent, praised, and famous ones. He had a large bowl from which a rider could eat while on his camel, because of the width of its rim and the abundance of its food. He would fill it with the finest wheat mixed with honey and ghee, and he would free slaves and aid in calamities. ʿĀʾishah asked the Prophet ﷺ whether that would benefit him, and he said: "He never once said: 'My Lord, forgive me my sin on the Day of Judgment.'" From the remarkable poetry of Umayyah: They do not scratch the ground when asking, like seeking after stray camels with sticks. Rather, they unveil their faces, and you see them at the time of asking with the most beautiful colors. When a poor man stands among their camps, they send him back as master of neighing horses and singing slave girls. When you call them to any calamity, they block the sun's rays with horsemen. End of the biography of Umayyah b. Abī al-Ṣalt.
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