Tarikh (al-Tabari) 631
Genealogy of Our Prophet Muhammad ﷺ and Some Accounts of His Forefathers and Ancestors
ذِكْرُ قس بن ساعدة قُسِّ بْنِ سَاعِدَةَ الْإِيَادِيِّ قَالَ الْحَافِظُ أَبُو بَكْرٍ مُحَمَّدُ بْنُ جَعْفَرِ بْنِ سَهْلٍ الْخَرَائِطِيُّ فِي كِتَابِ هَوَاتِفِ الْجَانِّ: حَدَّثَنَا دَاوُدُ الْقَنْطَرِيُّ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ صَالِحٍ حَدَّثَنِي أَبُو عَبْدِ اللَّهِ الْمَشْرِقِيُّ عَنْ أَبِي الْحَارِثِ الْوَرَّاقِ عَنْ ثَوْرِ بْنِ يَزِيدَ عَنْ مُوَرِّقٍ الْعِجْلِيِّ عَنْ عُبَادَةَ بْنِ الصَّامِتِ قَالَ لَمَّا قَدِمَ وَفْدُ إِيَادٍ عَلَى النَّبِيِّ ﷺ قَالَ: يَا مَعْشَرَ وَفْدِ إِيَادٍ مَا فَعَلَ قُسُّ بْنُ سَاعِدَةَ الْإِيَادِيُّ ؟ قَالُوا: هَلَكَ يَا رَسُولَ اللَّهِ. قَالَ: لَقَدْ شَهِدْتُهُ يَوْمًا بِسُوقِ عُكَاظٍ عَلَى جَمَلٍ أَحْمَرَ، يَتَكَلَّمُ بِكَلَامٍ مُعْجِبٍ مُونِقٍ لَا أَجِدُنِي أَحْفَظُهُ فَقَامَ إِلَيْهِ أَعْرَابِيٌّ مِنْ أَقَاصِي الْقَوْمِ فَقَالَ: أَنَا أَحْفَظُهُ يَا رَسُولَ اللَّهِ. قَالَ: فَسُّرَ النَّبِيُّ ﷺ بِذَلِكَ قَالَ: فَكَانَ بِسُوقِ عُكَاظٍ عَلَى جَمَلٍ أَحْمَرَ، وَهُوَ يَقُولُ: يَا مَعْشَرَ النَّاسِ اجْتَمِعُوا فَكُلُّ مَنْ فَاتَ فَاتَ، وَكُلُّ شَيْءٍ آتٍ آتٍ، لَيْلٌ دَاجٍ وَسَمَاءٌ ذَاتُ أَبْرَاجٍ، وَبَحْرٌ عَجَّاجٌ، نُجُومٌ تَزْهَرُ، وَجِبَالٌ مَرْسِيَّةٌ، وَأَنْهَارٌ مَجْرِيَّةٌ إِنَّ فِي السَّمَاءِ لَخَبَرًا، وَإِنَّ فِي الْأَرْضِ لَعِبَرًا. مَا لِي أَرَى النَّاسَ يَذْهَبُونَ فَلَا يَرْجِعُونَ أَرَضُوا بِالْإِقَامَةِ فَأَقَامُوا أَمْ تُرِكُوا فَنَامُوا ؟ أَقْسَمَ قُسٌّ بِاللَّهِ قَسَمًا لَا رَيْبَ فِيهِ، إِنَّ لِلَّهِ دِينًا هُوَ أَرْضَى مِنْ دِينِكُمْ هَذَا، ثُمَّ أَنْشَأَ يَقُولُ: فِي الذَّاهِبِينَ الْأَوَّلِينَ مِنَ الْقُرُونِ لَنَا بَصَائِرْ لَمَّا رَأَيْتُ مَوَارِدًا لِلْمَوْتِ لَيْسَ لَهَا مَصَادِرْ وَرَأَيْتُ قَوْمِيَ نَحْوَهَا يَمْضِي الْأَصَاغِرُ وَالْأَكَابِرْ لَا مَنْ مَضَى يَأْتِي إِلَيْكَ وَلَا مِنَ الْبَاقِينَ غَابِرْ أَيْقَنْتُ أَنِّي لَا مَحَالَةَ حَيْثُ صَارَ الْقَوْمُ صَائِرْ. وَهَذَا إِسْنَادٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ. وَقَدْ رَوَاهُ الطَّبَرَانِيُّ مِنْ وَجْهٍ آخَرَ فَقَالَ فِي كِتَابِهِ " الْمُعْجَمِ الْكَبِيرِ ": حَدَّثَنَا مُحَمَّدُ بْنُ السَّرِيِّ بْنِ مِهْرَانَ بْنِ النَّاقِدِ الْبَغْدَادِيُّ حَدَّثَنَا مُحَمَّدُ بْنُ حَسَّانَ السَّمْتِيُّ حَدَّثَنَا مُحَمَّدُ بْنُ الْحَجَّاجِ عَنْ مُجَالِدٍ عَنِ الشَّعْبِيِّ عَنِ ابْنِ عَبَّاسٍ قَالَ قَدِمَ وَفْدُ عَبْدِ الْقَيْسِ عَلَى النَّبِيِّ ﷺ فَقَالَ أَيُّكُمْ يَعْرِفُ الْقُسَّ بْنَ سَاعِدَةَ الْإِيَادِيَّ ؟ قَالُوا: كُلُّنَا يَعْرِفُهُ يَا رَسُولَ اللَّهِ قَالَ فَمَا فَعَلَ ؟ قَالُوا: هَلَكَ. قَالَ: فَمَا أَنْسَاهُ بِعُكَاظٍ فِي الشَّهْرِ الْحَرَامِ وَهُوَ عَلَى جَمَلٍ أَحْمَرَ، وَهُوَ يَخْطُبُ النَّاسَ وَهُوَ يَقُولُ: يَا أَيُّهَا النَّاسُ اجْتَمِعُوا وَاسْتَمِعُوا وَعُوا، مَنْ عَاشَ مَاتَ، وَمَنْ مَاتَ فَاتَ، وَكُلُّ مَا هُوَ آتٍ آتٍ، إِنَّ فِي السَّمَاءِ لَخَبَرًا، وَإِنَّ فِي الْأَرْضِ لَعِبَرًا، مِهَادٌ مَوْضُوعٌ، وَسَقْفٌ مَرْفُوعٌ، وَنُجُومٌ تَمُورُ، وَبِحَارٌ لَا تَغُورُ، وَأَقْسَمَ قُسٌّ قَسَمًا حَقًّا لَئِنْ كَانَ فِي الْأَمْرِ رِضًى لَيَكُونَنَّ بَعْدَهُ سُخْطٌ، إِنَّ لِلَّهِ لَدِينًا هُوَ أَحَبُّ إِلَيْهِ مِنْ دِينِكُمُ الَّذِي أَنْتُمْ عَلَيْهِ، مَا لِي أَرَى النَّاسَ يَذْهَبُونَ وَلَا يَرْجِعُونَ أَرَضُوا بِالْمُقَامِ فَأَقَامُوا، أَمْ تُرِكُوا فَنَامُوا ؟ ثُمَّ قَالَ رَسُولُ اللَّهِ ﷺ: أَفَيَكِمُ مَنْ يَرْوِي شِعْرَهُ فَأَنْشَدَهُ بَعْضُهُمْ فِي الذَّاهِبِينَ الْأَوَّلِي نَ مِنَ الْقُرُونِ لَنَا بَصَائِرْ الَمَّا رَأَيْتُ مَوَارِدًا لِلْمَوْتِ لَيْسَ لَهَا مَصَادِرْ وَرأَيْتُ قَوْمِي نَحْوَهَا يَسْعَى الْأَصَاغِرُ وَالْأَكَابِرْ لَا يَرْجِعُ الْمَاضِي إِلَيَّ وَلَا مِنَ الْبَاقِينَ غَابِرْ أَيْقَنْتُ أَنِّي لَا مَحَالَةَ حَيْثُ صَارَ الْقَوْمُ صَائِرْ وَهَكَذَا أَوْرَدَهُ الْحَافِظُ الْبَيْهَقِيُّ فِي كِتَابِهِ دَلَائِلِ النُّبُوَّةِ، مِنْ طَرِيقِ مُحَمَّدِ بْنِ حَسَّانَ السَّمْتِيِّ بِهِ، وَهَكَذَا رَوَيْنَاهُ فِي الْجُزْءِ الَّذِي جَمَعَهُ الْأُسْتَاذُ أَبُو مُحَمَّدٍ عَبْدُ اللَّهِ بْنُ جَعْفَرِ بْنِ دَرَسْتَوَيْهِ فِي أَخْبَارِ قُسٍّ; قَالَ: حَدَّثَنَا عَبْدُ الْكَرِيمِ بْنُ الْهَيْثَمِ الدَّيْرُعَاقُولِيُّ عَنْ سَعِيدِ بْنِ شَبِيبٍ عَنْ مُحَمَّدِ بْنِ الْحَجَّاجِ عَنْ إِبْرَاهِيمَ الْوَاسِطِيِّ نَزِيلِ بَغْدَادَ، وَيُعْرَفُ بِصَاحِبِ الْهَرِيسَةِ بِهِ وَقَدْ كَذَّبَهُ يَحْيَى بْنُ مَعِينٍ، وَأَبُو حَاتِمٍ الرَّازِيُّ والدَّارَقُطْنِيُّ، وَاتَّهَمَهُ غَيْرُ وَاحِدٍ، مِنْهُمُ ابْنُ عَدِيٍّ بِوَضْعِ الْحَدِيثِ وَقَدْ رَوَاهُ الْبَزَّارُ، وَأَبُو نُعَيْمٍ مِنْ حَدِيثِ مُحَمَّدِ بْنِ الْحَجَّاجِ هَذَا، وَرَوَاهُ ابْنُ دَرَسْتَوَيْهِ، وَأَبُو نُعَيْمٍ مِنْ طَرِيقِ الْكَلْبِيِّ عَنْ أَبِي صَالِحٍ عَنِ ابْنِ عَبَّاسٍ، وَهَذِهِ الطَّرِيقُ أَمْثَلُ مِنَ الَّتِي قَبْلَهَا، وَفِيهِ أَنَّ أَبَا بَكْرٍ هُوَ الَّذِي أَوْرَدَ الْقِصَّةَ بِكَمَالِهَا نَظْمَهَا، وَنَثْرَهَا بَيْنَ يَدَيْ رَسُولِ اللَّهِ ﷺ، وَرَوَاهُ الْحَافِظُ أَبُو نُعَيْمٍ مِنْ حَدِيثِ أَحْمَدَ بْنِ مُوسَى بْنِ إِسْحَاقَ الْحَطَمِيِّ حَدَّثَنَا عَلِيُّ بْنُ الْحُسَيْنِ بْنِ مُحَمَّدٍ الْمَخْزُومِيُّ حَدَّثَنَا أَبُو حَاتِمٍ السِّجِسْتَانِيُّ حَدَّثَنَا وَهْبُ بْنُ جَرِيرٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ عَنِ الزُّهْرِيِّ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ عَنِ ابْنِ عَبَّاسٍ قَالَ قَدِمَ، وَفْدُ بَكْرِ بْنِ وَائِلٍ عَلَى رَسُولِ اللَّهِ ﷺ فَقَالَ لَهُمْ: مَا فَعَلَ حَلِيفٌ لَكُمْ يُقَالَ لَهُ: قُسُّ بْنُ سَاعِدَةَ الْأَيَادِيُّ ؟ وَذَكَرَ الْقِصَّةَ مُطَوَّلَةً. وَأَخْبَرَنَا الشَّيْخُ الْمُسْنِدُ الرُّحْلَةُ أَحْمَدُ بْنُ أَبِي طَالِبٍ الْحَجَّارُ إِجَازَةً إِنْ لَمْ يَكُنْ سَمَاعًا، قَالَ: أَجَازَ لَنَا جَعْفَرُ بْنُ عَلِيٍّ الْهَمْدَانِيُّ قَالَ: أَخْبَرَنَا الْحَافِظُ أَبُو طَاهِرٍ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ إِبْرَاهِيمَ السِّلَفِيُّ سَمَاعًا، وَقَرَأْتُ عَلَى شَيْخِنَا الْحَافِظِ أَبِي عَبْدِ اللَّهِ الذَّهَبِيِّ أَخْبَرَنَا أَبُو عَلِيٍّ الْحَسَنُ بْنُ عَلِيِّ بْنِ أَبِي بَكْرٍ الْخَلَّالُ سَمَاعًا، قَالَ: أَنَا جَعْفَرُ بْنُ عَلِيٍّ سَمَاعًا قَالَ: أَنَا السِّلَفِيُّ سَمَاعًا، أَنَا أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ إِبْرَاهِيمَ الرَّازِيُّ أَنَا أَبُو الْفَضْلِ مُحَمَّدُ بْنُ أَحْمَدَ عِيسَى السَّعْدِيُّ أَنَا أَبُو الْقَاسِمِ عُبَيْدُ اللَّهِ بْنُ أَحْمَدَ بْنِ عَلِيٍّ الْمُقْرِئُ حَدَّثَنَا أَبُو مُحَمَّدٍ عَبْدُ اللَّهِ بْنِ جَعْفَرِ بْنِ دَرَسْتَوَيْهِ النَّحْوِيُّ قَالَ: حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ بْنِ أَحْمَدَ السَّعْدِيُّ - قَاضِي فَارِسَ - حَدَّثَنَا أَبُو دَاوُدَ سُلَيْمَانُ بْنُ سَيْفِ بْنِ يَحْيَى بْنِ دِرْهَمٍ الطَّائِيُّ مِنْ أَهْلِ حَرَّانَ حَدَّثَنَا أَبُو عَمْرٍو سَعِيدُ بْنُ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ حَدَّثَنِي بَعْضُ أَصْحَابِنَا مِنْ أَهْلِ الْعِلْمِ عَنِ الْحَسَنِ بْنِ أَبِي الْحَسَنِ الْبَصْرِيِّ أَنَّهُ قَالَ كَانَ الْجَارُودُ بْنُ الْمُعَلَّى بْنِ حَنَشِ بْنِ مُعَلَّى الْعَبْدِيُّ نَصْرَانِيًّا حَسَنَ الْمَعْرِفَةِ بِتَفْسِيرِ الْكُتُبِ وَتَأْوِيلِهَا، عَالِمًا بِسِيَرِ الْفُرْسِ وَأَقَاوِيلِهَا، بَصِيرًا بِالْفَلْسَفَةِ وَالطِّبِّ، ظَاهِرَ الدَّهَاءِ وَالْأَدَبِ كَامِلَ الْجَمَالِ ذَا ثَرْوَةٍ وَمَالٍ، وَإِنَّهُ قَدِمَ عَلَى النَّبِيِّ ﷺ، وَافِدًا فِي رِجَالٍ مِنْ عَبْدِ الْقَيْسِ ذَوِي آرَاءٍ وَأَسْنَانٍ وَفَصَاحَةٍ وَبَيَانٍ وَحُجَجٍ وَبُرْهَانٍ فَلَمَّا قَدِمَ عَلَى النَّبِيِّ ﷺ وَقَفَ بَيْنَ يَدَيْهِ وَأَشَارَ إِلَيْهِ، وَأَنْشَأَ يَقُولُ: يَا نَبِيَّ الْهُدَى أَتَتْكَ رِجَالٌ قَطَعَتْ فَدْفَدًا وَآلًا فَآلَا وَطَوَتْ نَحْوَكَ الصَّحَاصِحَ تَهْوِي لَا تَعُدُّ الْكَلَالَ فِيكَ كَلَالَا كلُّ بَهْمَاءَ قَصَّرَ الطَّرْفُ عَنْهَا أَرْقَلَتْهَا قِلَاصُنَا إِرْقَالَا وَطَوَتْهَا الْعِتَاقُ تَجْمَحُ فِيهَا بِكُمَاةٍ كَأَنْجُمٍ تَتَلَالَا تَبْتَغِي دَفْعَ بَأْسِ يَوْمٍ عَظِيمٍ هَائِلٍ أَوْجَعَ الْقُلُوبَ وَهَالَا وَمَزَادًا لِمَحْشَرِ الْخَلْقِ طُرًّا وَفِرَاقًا لِمَنْ تَمَادَى ضَلَالَا نَحْوَ نُورٍ مِنَ الْإِلَهِ وَبُرْهَا نٍ وَبِرٍّ وَنِعْمَةٍ أَنْ تَنَالَا خَصَّكَ اللَّهُ يَا ابْنَ آمِنَةَ الْخَيْ رِ بِهَا إِذْ أَتَتْ سِجَالًا سِجَالَا فَاجْعَلِ الْحَظَّ مِنْكَ يَا حُجَّةَ اللَّهِ جَزِيلًا لَا حَظَّ خُلْفٍ أَحَالَا قَالَ: فَأَدْنَاهُ النَّبِيُّ ﷺ وَقَرَّبَ مَجْلِسَهُ، وَقَالَ لَهُ: يَا جَارُودُ لَقَدْ تَأَخَّرَ الْمَوْعُودُ بِكَ وَبِقَوْمِكَ. فَقَالَ الْجَارُودُ: فِدَاكَ أَبِي وَأُمِّي أَمَّا مَنْ تَأَخَّرَ عَنْكَ فَقَدْ فَاتَهُ حَظُّهُ، وَتِلْكَ أَعْظَمُ حُوبَةٍ وَأَغْلَظُ عُقُوبَةٍ وَمَا كُنْتَ فِيمَنْ رَآكَ أَوْ سَمِعَ بِكَ فَعَدَاكَ وَاتَّبَعَ سِوَاكَ، وَإِنِّي الْآنَ عَلَى دِينٍ قَدْ عَلِمْتُ بِهِ قَدْ جِئْتُكَ، وَهَا أَنَا تَارِكُهُ لِدِينِكَ، أَفَذَلِكَ مِمَّا يُمَحِّصُ الذُّنُوبَ وَالْمَآثِمَ وَالْحُوبَ ؟ وَيُرْضِي الرَّبَّ عَنِ الْمَرْبُوبِ ؟ فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: أَنَا ضَامِنٌ لَكَ ذَلِكَ، وَأَخْلِصِ الْآنَ لِلَّهِ بِالْوَحْدَانِيَّةِ، وَدَعْ عَنْكَ دِينَ النَّصْرَانِيَّةِ. فَقَالَ الْجَارُودُ: فِدَاكَ أَبِي وَأُمِّي مُدَّ يَدَكَ فَأَنَا أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّكَ مُحَمَّدٌ عَبْدُهُ وَرَسُولُهُ. قَالَ: فَأَسْلَمَ وَأَسْلَمَ مَعَهُ أُنَاسٌ مِنْ قَوْمِهِ فَسُرَّ النَّبِيُّ ﷺ بِإِسْلَامِهِمْ، وَأَظْهَرَ مِنْ إِكْرَامِهِمْ مَا سُرُّوا بِهِ وَابْتَهَجُوا بِهِ، ثُمَّ أَقْبَلَ عَلَيْهِمْ رَسُولُ اللَّهِ ﷺ فَقَالَ: أَفَيَكِمْ مَنْ يَعْرِفُ قُسَّ بْنَ سَاعِدَةَ الْإِيَادِيَّ ؟ فَقَالَ الْجَارُودُ: فِدَاكَ أَبِي وَأُمِّي كُلُّنَا نَعْرِفُهُ، وَإِنِّي مِنْ بَيْنِهِمْ لَعَالِمٌ بِخَبَرِهِ وَاقِفٌ عَلَى أَمْرِهِ، كَانَ قَسٌّ يَا رَسُولَ اللَّهِ سِبْطًا مِنْ أَسْبَاطِ الْعَرَبِ، عُمِّرَ سِتَّمِائَةِ سَنَةٍ تَقَفَّرَ مِنْهَا خَمْسَةَ أَعْمَارٍ فِي الْبَرَارِيِّ وَالْقِفَارِ يَضِجُّ بِالتَّسْبِيحِ عَلَى مِثَالِ الْمَسِيحِ لَا يُقِرُّهُ قَرَارٌ وَلَا تَكُنُّهُ دَارٌ وَلَا يَسْتَمْتِعُ بِهِ جَارٌ كَانَ يَلْبَسُ الْأَمْسَاحَ، وَيَفُوقُ السُّيَّاحَ وَلَا يَفْتُرُ مِنْ رَهْبَانِيَّتِهِ يَتَحَسَّى فِي سِيَاحَتِهِ بَيْضَ النَّعَامِ، وَيَأْنَسُ بِالْهَوَامِّ، وَيَسْتَمْتِعُ بِالظَّلَامِ يُبْصِرُ فَيَعْتَبِرُ وَيُفَكِّرُ فَيَزْدَجِرُ فَصَارَ لِذَلِكَ وَاحِدًا تُضْرَبُ بِحِكْمَتِهِ الْأَمْثَالُ، وَتُكْشَفُ بِهِ الْأَهْوَالُ، أَدْرَكَ رَأْسَ الْحَوَارِيِّينَ سَمْعَانَ وَهُوَ أَوَّلُ رَجُلٍ تَأَلَّهَ مِنَ الَعَرَبِ وَوَحَّدَ وَأَقَرَّ وَتَعَبَّدَ، وَأَيْقَنَ بِالْبَعْثِ وَالْحِسَابِ، وَحَذِرَ سُوءَ الْمَآبِ، وَأَمَرَ بِالْعَمَلِ قَبْلَ الْفَوْتِ، وَوَعَظَ بِالْمَوْتِ، وَسَلَّمَ بالْقَضَا عَلَى السُّخْطِ وَالرِّضَا، وَزَارَ الْقُبُورَ وَذَكَرَ النُّشُورَ، وَنَدَبَ بِالْأَشْعَارِ وَفَكَّرَ فِي الْأَقْدَارِ، وَأَنْبَأَ عَنِ السَّمَاءِ وَالنَّمَاءِ وَذَكَرَ النُّجُومَ وَكَشَفَ الْمَاءَ وَوَصَفَ الْبِحَارَ وَعَرَفَ الْآثَارَ، وَخَطَبَ رَاكِبًا وَوَعَظَ دَائِبًا، وَحَذَّرَ مِنَ الَكَرْبِ وَمِنْ شَدَّةِ الْغَضَبِ، وَرَسَّلَ الرَّسَائِلَ، وَذَكَرَ كُلَّ هَائِلٍ، وَأَرْغَمَ فِي خُطَبِهِ وَبَيَّنَ فِي كُتُبِهِ، وَخَوَّفَ الدَّهْرَ، وَحَذَّرَ الْأَزْرَ، وَعَظَّمَ الْأَمْرَ، وَجَنَّبَ الْكُفْرَ، وَشَوَّقَ إِلَى الْحَنِيفِيَّةِ، وَدَعَا إِلَى اللَّاهُوتِيَّةِ وَهُوَ الْقَائِلُ فِي يَوْمِ عُكَاظٍ: شَرْقٌ وَغَرْبٌ، وَيُتْمٌ وَحِزْبٌ، وَسِلْمٌ وَحَرْبٌ، وَيَابِسٌ وَرَطْبٌ، وَأُجَاجٌ وَعَذْبٌ، وَشُمُوسٌ وَأَقْمَارٌ وَرِيَاحٌ وَأَمْطَارٌ، وَلَيْلٌ وَنَهَارٌ، وَإِنَاثٌ وَذُكُورٌ وَأَبْرَارٌ وَفُجُورٌ، وَحَبٌّ وَنَبَاتٌ وَآبَاءٌ وَأُمَّهَاتٌ وَجَمْعٌ وَأَشْتَاتٌ، وَآيَاتٌ فِي إِثْرِهَا آيَاتٌ، وَنُورٌ وَظَلَامٌ، وَيُسْرٌ وَإِعْدَامٌ، وَرَبٌّ وَأَصْنَامٌ، لَقَدْ ضَلَّ الْأَنَامُ، نُشُوءُ مَوْلُودٍ وَوَأْدُ مَفْقُودٍ وَتَرْبِيَةُ مَحْصُودٍ، وَفَقِيرٌ وَغَنِيٌّ وَمُحْسِنٌ وَمُسِيءٌ، تَبًّا لِأَرْبَابِ الْغَفْلَةِ لَيُصْلِحَنَّ الْعَامِلُ عَمَلَهُ وَلَيَفْقِدَنَّ الْآمِلُ أَمَلَهُ، كَلَّا بَلْ هُوَ إِلَهٌ وَاحِدٌ لَيْسَ بِمَوْلُودٍ وَلَا وَالِدٍ، أَعَادَ وَأَبْدَى وَأَمَاتَ وَأَحْيَا وَخَلَقَ الذَّكَرَ وَالْأُنْثَى، رَبُّ الْآخِرَةِ وَالْأُولَى، أَمَّا بَعْدُ فَيَا مَعْشَرَ إِيَادٍ أَيْنَ ثَمُودُ وَعَادٌ ؟ وَأَيْنَ الْآبَاءُ وَالْأَجْدَادُ ؟ وَأَيْنَ الْعَلِيلُ وَالْعُوَّادُ ؟ كُلٌّ لَهُ مُعَادٌ يُقْسِمُ قُسٌّ بِرَبِّ الْعِبَادِ وَسَاطِحِ الْمِهَادِ، لَتُحْشَرُنَّ عَلَى الِانْفِرَادِ فِي يَوْمِ التَّنَادِ، إِذَا نُفِخَ فِي الصُّورِ وَنُقِرَ فِي النَّاقُورِ، وَأَشْرَقَتِ الْأَرْضُ، وَوَعَظَ الْوَاعِظُ فَانْتَبَذَ الْقَانِطُ وَأَبْصَرَ اللَّاحِظُ، فَوَيْلٌ لِمَنْ صَدَفَ عَنِ الْحَقِّ الْأَشْهَرِ وَالنُّورِ الْأَزْهَرِ وَالْعَرْضِ الْأَكْبَرِ فِي يَوْمِ الْفَصْلِ، وَمِيزَانِ الْعَدْلِ إِذَا حَكَمَ الْقَدِيرُ وَشَهِدَ النَّذِيرُ وَبَعُدَ النَّصِيرُ وَظَهَرَ التَّقْصِيرُ فَفَرِيقٌ فِي الْجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ وَهُوَ الْقَائِلُ ذَكَّرَ الْقَلْبَ مِنْ جَوَاهُ ادِّكَارُ وَلَيَالٍ خَلَا لَهُنَّ نَهَارُ وَسِجَالٌ هَوَاطِلٌ مِنْ غَمَامٍ ثُرْنَ مَاءً وَفِي جَوَاهُنَّ نَارُ ضَوْءُهَا يَطْمِسُ الْعُيُونَ وَأَرْعَا دٌ شِدَادٌ فِي الْخَافِقَيْنَ تَطَارُ وَقُصُورٌ مُشَيَّدَةٌ حَوَتِ الْخَي رَ وَأُخْرَى خَلَتْ بِهِنَّ قِفَارُ وَجِبَالٌ شَوَامِخُ رَاسِيَاتٌ وَبِحَارٌ مِيَاهُهُنَّ غِزِارُ وَنُجُومٌ تُلُوحُ فِي ظُلَمِ اللَّيْ لِ نَرَاهَا فِي كُلِّ يَوْمٍ تُدَارُ ثُمَّ شَمْسٌ يَحُثُّهَا قَمَرُ اللَّيْ لِ وَكُلٌّ مُتَابِعٌ مَوَّارُ وَصَغِيرٌ وَأَشْمَطٌ وَكَبِيرٌ كُلُّهُمْ فِي الصَّعِيدِ يَوْمًا مُزَارُ كَثِيرٌ مِمَّا يُقَصِّرُ عَنْهُ حَدْسُهُ الْخَاطِرُ الَّذِي لَا يَحَارُ فَالَّذِي قَدْ ذَكَرْتُ دَلَّ عَلَى اللَّ هِ نُفُوسًا لَهَا هُدًى وَاعْتِبَارُ قَالَ: فَقَالَ رَسُولُ اللَّهِ ﷺ: مَهْمَا نَسِيتُ فَلَسْتُ أَنْسَاهُ بِسُوقِ عُكَاظٍ، وَاقِفًا عَلَى جَمَلٍ أَحْمَرَ يَخْطُبُ النَّاسَ: اجْتَمِعُوا فَاسْمَعُوا وَإِذَا سَمِعْتُمْ فَعُوا وَإِذَا وَعَيْتُمْ فَانْتَفِعُوا وَقُولُوا وَإِذَا قُلْتُمْ فَاصْدُقُوا. مَنْ عَاشَ مَاتَ وَمَنْ مَاتَ فَاتَ وَكُلُّ مَا هُوَ آتٍ آتٍ، مَطَرٌ وَنَبَاتٌ وَأَحْيَاءٌ وَأَمْوَاتٌ، لَيْلٌ دَاجٍ وَسَمَاءٌ ذَاتُ أَبْرَاجٍ، وَنُجُومٌ تَزْهَرُ، وَبِحَارُ تَزْخَرُ وَضَوْءٌ وَظَلَامٌ، وَلَيْلٌ وَأَيَّامٌ وَبِرٌّ وَآثَامٌ، إِنَّ فِي السَّمَاءِ خَبَرًا، وَإِنَّ فِي الْأَرْضِ عِبَرًا، يَحَارُ فِيهِنَّ الْبُصَرَا، مِهَادٌ مَوْضُوعٌ، وَسَقْفٌ مَرْفُوعٌ، وَنُجُومٌ تَغُورُ، وَبِحَارٌ لَا تَفُورُ، وَمَنَايَا دَوَانٍ، وَدَهْرٌ خَوَّانٌ كَحَدِّ النِّسْطَاسِ وَوَزْنِ الْقِسْطَاسِ، أَقْسَمَ قُسٌّ قَسَمًا لَا كَاذِبًا فِيهِ وَلَا آثِمًا لَئِنْ كَانَ فِي هَذَا الْأَمْرِ رِضًى لَيَكُونَنَّ سَخَطٌ. ثُمَّ قَالَ: أَيُّهَا النَّاسُ إِنَّ لِلَّهِ دِينًا هُوَ أَحَبُّ إِلَيْهِ مِنْ دِينِكُمْ هَذَا الَّذِي أَنْتُمْ عَلَيْهِ. وَهَذَا زَمَانُهُ وَأَوَانُهُ، ثُمَّ قَالَ: مَا لِي أَرَى النَّاسَ يَذْهَبُونَ فَلَا يَرْجِعُونَ، أَرَضُوا بِالْمُقَامِ فَأَقَامُوا أَمْ تُرِكُوا فَنَامُوا ؟ وَالْتَفَتَ رَسُولُ اللَّهِ ﷺ إِلَى بَعْضِ أَصْحَابِهِ فَقَالَ: أَيُّكُمْ يَرْوِي شِعْرَهُ لَنَا ؟ فَقَالَ أَبُو بَكْرٍ الصِّدِّيقُ فِدَاكَ أَبِي وَأُمِّي أَنَا شَاهِدٌ لَهُ فِي ذَلِكَ الْيَوْمِ حَيْثُ يَقُولُ: فِي الذَّاهِبِينَ الْأَوَّلِينَ مِنَ الْقُرُونِ لَنَا بَصَائِرْ لَمَّا رَأَيْتُ مَوَارِدًا لِلْمَوْتِ لَيْسَ لَهَا مَصَادِرْ وَرَأَيْتُ قَوْمِي نَحْوَهَا يَمْضِي الْأَصَاغِرُ وَالْأَكَابِرْ لَا يَرْجِعُ الْمَاضِي إِلَيَّ وَلَا مِنَ الْبَاقِينَ غَابِرْ أَيْقَنْتُ أَنِّي لَا مَحَالَةَ حَيْثُ صَارَ الْقَوْمُ صَائِرْ قَالَ: فَقَامَ إِلَى رَسُولِ اللَّهِ ﷺ، شَيْخٌ مِنْ عَبْدِ الْقَيْسِ عَظِيمُ الْهَامَةِ طَوِيلُ الْقَامَةِ بَعِيدُ مَا بَيْنَ الْمَنْكِبَيْنِ فَقَالَ: فِدَاكَ أَبِي وَأُمِّي، وَأَنَا رَأَيْتُ مِنْ قُسٍّ عَجَبًا. فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: مَا الَّذِي رَأَيْتَ يَا أَخَا بَنِي عَبْدِ الْقَيْسِ ؟ فَقَالَ: خَرَجْتُ فِي شَبِيبَتِي أَرْبَعُ بَعِيرًا لِي فَفَرَّ مِنِّي فَذَهَبْتُ أَقْفُو أَثَرَهُ فِي تَنَائِفَ قَفَافٍ ذَاتِ ضَغَابِيسَ وَعَرَصَاتِ جَثْجَاثٍ، بَيْنَ صُدُورِ جُذْعَانَ، وَغَمِيرِ حَوْذَانٍ، وَمَهَمَهٍ ظَلْمَانِ، وَرَصِيعِ أَيْهُقَانِ فَبَيْنَا أَنَا فِي تِلْكَ الْفَلَوَاتِ أَجُولُ بِسَبْسَبِهَا وَأَرْنُقُ فَدْفَدَهَا، إِذَا أَنَا بِهَضَبَةٍ فِي نَشَزَاتِهَا أَرَاكٌ كَبَاثٌ مُخْضَوْضِلَةٌ، وَأَغْصَانُهَا مُتَهَدِّلَةٌ كَأَنَّ بَرِيرَهَا حَبُّ الْفُلْفُلِ، وَبَوَاسِقُ أُقْحُوَانٍ، وَإِذَا بِعَيْنٍ خَرَّارَةٍ، وَرَوْضَةٍ مُدْهَامَّةٍ، وَشَجَرَةٍ عَارِمَةٍ، وَإِذَا أَنَا بِقُسِّ بْنِ سَاعِدَةَ فِي أَصْلِ تِلْكَ الشَّجَرَةِ وَبِيَدِهِ قَضِيبٌ فَدَنَوْتُ مِنْهُ، وَقُلْتُ لَهُ: أَنْعِمْ صَبَاحًا فَقَالَ: وَأَنْتَ فَنَعِمَ صَبَاحُكَ، وَقَدْ وَرَدَتِ الْعَيْنَ سِبَاعٌ كَثِيرَةٌ فَكَانَ كُلَّمَا ذَهَبَ سَبْعٌ مِنْهَا يَشْرَبُ مِنَ الَعَيْنِ قَبْلَ صَاحِبِهِ ضَرَبَهُ قُسُّ بِالْقَضِيبِ الَّذِي بِيَدِهِ، وَقَالَ: اصْبِرْ حَتَّى يَشْرَبَ الَّذِي قَبْلَكَ فَذُعِرْتُ مِنْ ذَلِكَ ذُعْرًا شَدِيدًا، وَنَظَرَ إِلَيَّ فَقَالَ: لَا تَخَفْ، وَإِذَا بِقَبْرَيْنِ بَيْنَهُمَا مَسْجِدٌ فَقُلْتُ: مَا هَذَانِ الْقَبْرَانِ ؟ قَالَ: قَبْرَا أَخَوَيْنِ كَانَا يَعْبُدَانِ اللَّهَ عَزَّ وَجَلَّ بِهَذَا الْمَوْضِعِ فَأَنَا مُقِيمٌ بَيْنَ قَبْرَيْهِمَا أَعْبُدُ اللَّهَ حَتَّى أَلْحَقَ بِهِمَا فَقُلْتُ لَهُ: أَفَلَا تَلْحَقُ بِقَوْمِكَ فَتَكُونَ مَعَهُمْ فِي خَيْرِهِمْ، وَتُبَايِنَهُمْ عَلَى شَرِّهِمْ فَقَالَ لِي: ثَكِلَتْكَ أُمُّكَ أَوَمَا عَلِمْتَ أَنَّ وَلَدَ إِسْمَاعِيلَ تَرَكُوا دِينَ أَبِيهِمْ، وَاتَّبَعُوا الْأَضْدَادَ، وَعَظَّمُوا الْأَنْدَادَ، ثُمَّ أَقْبَلَ عَلَى الْقَبْرَيْنِ، وَأَنْشَأَ يَقُولُ خَلِيلَيَّ هُبَّا طَالَمَا قَدْ رَقَدْتُمَا أَجِدَّكَمَا لَا تَقْضِيَانِ كَرَاكُمَا أَرَى النَّوْمَ بَيْنَ الْجِلْدِ وَالْعَظْمِ مِنْكُمَا كَأَنَّ الَّذِي يَسْقِي الْعُقَارَ سَقَاكُمَا أَمِنْ طُولِ نَوْمٍ لَا تُجِيبَانِ دَاعِيًا كَأَنَّ الَّذِي يَسْقِي الْعُقَارَ سَقَاكُمَا أَلَمْ تَعْلَمَا أَنِّي بِنَجْرَانَ مُفْرَدًا وَمَا لِيَ فِيهِ مِنْ حَبِيبٍ سِوَاكُمَا مُقِيمٌ عَلَى قَبْرَيْكُمَا لَسْتُ بَارِحًا إِيَابَ اللَّيَالِي أَوْ يُجِيبَ صَدَاكُمَا أَأَبْكِيكُمَا طُولَ الْحَيَاةِ وَمَا الَّذِي يَرُدُّ عَلَى ذِي لَوْعَةٍ أَنْ بَكَاكُمَا فُلَوْ جُعِلَتْ نَفْسٌ لِنَفْسِ امْرِئٍ فِدًى لَجُدْتُ بِنَفْسِي أَنْ تَكُونَ فِدَاكُمَا كَأَنَّكُمَا وَالْمَوْتُ أَقْرَبُ غَايَةٍ بِرُوحِيَ فِي قَبْرَيْكُمَا قَدْ أَتَاكُمَا قَالَ: فَقَالَ رَسُولُ اللَّهِ ﷺ: رَحِمَ اللَّهُ قُسًّا أَمَا إِنَّهُ سَيُبْعَثُ يَوْمَ الْقِيَامَةِ أُمَّةً وَاحِدَةً. وَهَذَا الْحَدِيثُ غَرِيبٌ جِدًّا مِنْ هَذَا الْوَجْهِ وَهُوَ مُرْسَلٌ إِلَّا أَنْ يَكُونَ الْحَسَنُ سَمِعَهُ مِنَ الْجَارُودِ. وَاللَّهُ أَعْلَمُ. وَقَدْ رَوَاهُ الْبَيْهَقِيُّ وَالْحَافِظُ أَبُو الْقَاسِمِ ابْنُ عَسَاكِرَ مِنْ وَجْهٍ آخَرَ مِنْ حَدِيثِ مُحَمَّدِ بْنِ عِيسَى بْنِ مُحَمَّدِ بْنِ سَعِيدٍ الْقُرَشِيِّ الْأَخْبَارِيِّ ثَنَا أَبِي ثَنَا عَلِيُّ بْنُ سُلَيْمَانَ عَنْ سُلَيْمَانَ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ ؓ قَالَ: قَدِمَ الْجَارُودُ بْنُ عَبْدِ اللَّهِ فَذَكَرَ مِثْلَهُ أَوْ نَحْوَهُ مُطَوَّلًا بِزِيَادَاتٍ كَثِيرَةٍ فِي نَظْمِهِ وَنَثْرِهِ، وَفِيهِ مَا ذَكَرَهُ عَنِ الَّذِي ضَلَّ بِعِيرُهُ فَذَهَبَ فِي طَلَبِهِ قَالَ: فَبِتُّ فِي وَادٍ لَا آمَنُ فِيهِ حَتْفِي وَلَا أَرْكَنُ إِلَى غَيْرِ سَيْفِي فَبِتُّ أَرْقُبُ الْكَوْكَبَ، وَأَرْمُقُ الْغَيْهَبَ حَتَّى إِذَا اللَّيْلُ عَسْعَسَ، وَكَادَ الصُّبْحُ أَنْ يَتَنَفَّسَ هَتَفَ بِيَ هَاتِفٌ يَقُولُ: يَا أَيُّهَا الرَّاقِدُ فِي اللَّيْلِ الْأَجَمْ قَدْ بَعَثَ اللَّهُ نَبِيًّا فِي الْحَرَمْ مِنْ هَاشِمٍ أَهْلِ الْوَفَاءِ وَالْكَرَمْ يَجْلُو دُجُنَّاتِ الدَّيَاجِي وَالْبُهَمْ قَالَ: فَأَدَرْتُ طَرْفِي فَمَا رَأَيْتُ لَهُ شَخْصًا وَلَا سَمِعْتُ لَهُ فَحْصًا، قَالَ: فَأَنْشَأْتُ أَقُولُ: يا أَيُّهَا الْهَاتِفُ فِي دَاجِي الظُّلَمْ أَهْلًا وَسَهْلًا بِكَ مِنْ طَيْفٍ أَلَمْ بَيِّنْ هَدَاكَ اللَّهُ فِي لَحْنِ الْكَلِمْ مَاذَا الَّذِي تَدْعُو إِلَيْهِ يُغْتَنَمْ قَالَ: فَإِذَا أَنَا بِنَحْنَحَةٍ، وَقَائِلٍ يَقُولُ: ظَهَرَ النُّورُ وَبَطَلَ الزُّورُ، وَبَعَثَ اللَّهُ مُحَمَّدًا بِالْحُبُورِ صَاحِبَ النَّجِيبِ الْأَحْمَرِ وَالتَّاجِ وَالْمِغْفَرِ وَالْوَجْهِ الْأَزْهَرِ وَالْحَاجِبِ الْأَقْمَرِ وَالطَّرْفِ الْأَحْوَرِ، صَاحِبَ قَوْلِ شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَذَلِكَ مُحَمَّدٌ الْمَبْعُوثُ إِلَى الْأَسْوَدِ وَالْأَبْيَضِ، أَهْلِ الْمَدَرِ وَالْوَبَرِ ثُمَّ أَنْشَأَ يَقُولُ: الْحَمْدُ للَّهِ الَّذِي لَمْ يَخْلُقِ الْخَلْقَ عَبَثْ لَمْ يُخْلِنَا يَوْمًا سُدًى مِنْ بَعْدِ عِيسى وَاكْتَرَثْ أَرْسَلَ فِينَا أَحْمَدًا خَيْرَ نَبِيٍّ قَدْ بُعِثْ صَلَّى عَلَيهِ اللَّهُ مَا حَجَّ لَهُ رَكْبٌ، وَحَثَّ وَفِيهِ مِنْ إِنْشَاءِ قُسِّ بْنِ سَاعِدَةَ: يَا نَاعِيَ الْمَوْتِ وَالْمَلْحُودُ فِي جَدَثٍ عَلَيْهِمُ مِنْ بَقَايَا قَوْلِهِمْ خِرَقُ دَعْهُمْ فَإِنَّ لَهُمْ يَوْمًا يُصَاحُ بِهِمْ فَهُمْ إِذَا انْتَبَهُوا مِنْ نَوْمِهِمْ أَرِقُوا حَتَّى يَعُودُوا بِحَالٍ غَيْرِ حَالِهِمُ خَلْقًا جَدِيدًا كَمَا مِنْ قَبْلِهِ خُلِقُوا مِنْهُمْ عُرَاةٌ وَمِنْهُمْ فِي ثِيَابِهِمُ مِنْهَا الْجَدِيدُ وَمِنْهَا الْمُنْهَجُ الْخَلَقُ ثُمَّ رَوَاهُ الْبَيْهَقِيُّ عَنْ أَبِي مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ يُوسُفَ بْنِ أَحْمَدَ الْأَصْبَهَانِيِّ حَدَّثَنَا أَبُو بَكْرٍ أَحْمَدُ بْنُ سَعِيدِ بْنِ فَرْضَخٍ الْإِخْمِيمِيُّ بِمَكَّةَ ثَنَا الْقَاسِمُ بْنُ عَبْدِ اللَّهِ بْنِ مَهْدِيٍّ ثَنَا أَبُو عَبْدِ اللَّهِ بْنُ مَهْدِيٍّ ثَنَا أَبُو عُبَيْدِ اللَّهِ سَعِيدُ بْنُ عَبْدِ الرَّحْمَنِ الْمَخْزُومِيُّ ثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ سَعِيدِ بْنِ جُبَيْرٍ عَنِ ابْنِ عَبَّاسٍ فَذَكَرَ الْقِصَّةَ، وَذَكَرَ الْإِنْشَادَ قَالَ: فَوَجَدُوا عِنْدَ رَأْسِهِ صَحِيفَةً فِيهَا يَا نَاعِيَ الْمَوْتِ وَالْأَمْوَاتُ فِي جَدَثٍ عَلَيْهِمُ مِنْ بَقَايَا نَوْمِهِمْ خِرَقُ دَعْهُمْ فَإِنَّ لَهُمْ يَوْمًا يُصَاحُ بِهِمْ كَمَا يُنَبَّهُ مِنْ نَوْمَاتِهِ الصَّعِقُ مِنْهُمْ عُرَاةٌ وَمَوْتَى فِي ثِيَابِهِمُ مِنْهَا الْجَدِيدُ وَمِنْهَا الْأَزْرَقُ الْخَلَقُ فَقَالَ رَسُولُ اللَّهِ ﷺ: وَالَّذِي بَعَثَنِي بِالْحَقِّ، لَقَدْ آمَنَ قُسٌّ بِالْبَعْثِ وَأَصْلُهُ مَشْهُورٌ، وَهَذِهِ الطُّرُقُ عَلَى ضَعْفِهَا كَالْمُتَعَاضِدَةِ عَلَى إِثْبَاتِ أَصْلِ الْقِصَّةِ وَقَدْ تَكَلَّمَ أَبُو مُحَمَّدِ ابْنُ دَرَسْتَوَيْهِ عَلَى غَرِيبِ مَا وَقَعَ فِي هَذِهِ الْأَحَادِيثِ. وَقَالَ الْبَيْهَقِيُّ: أَنَا أَبُو سَعْدِ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ الشُّعَيْثِيُّ ثَنَا أَبُو عَمْرِو بْنُ أَبِي طَاهِرٍ الْمُحَمَّدُآبَاذِيُّ لَفْظًا، ثَنَا أَبُو لُبَابَةَ مُحَمَّدُ بْنُ الْمَهْدِيِّ الْإَبْيَوَرْدِيُّ ثَنَا أَبِي ثَنَا سَعِيدُ بْنُ هُبَيْرَةَ ثَنَا الْمُعْتَمِرُ بْنُ سُلَيْمَانَ عَنْ أَبِيهِ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ قَدِمَ وَفْدُ إِيَادٍ عَلَى النَّبِيِّ ﷺ فَقَالَ: مَا فَعَلَ قُسُّ بْنُ سَاعِدَةَ ؟ قَالُوا: هَلَكَ. قَالَ: أَمَا إِنِّي سَمِعْتُ مِنْهُ كَلَامًا أَرَى أَنِّي أَحْفَظُهُ فَقَالَ بَعْضُ الْقَوْمِ: نَحْنُ نَحْفَظُهُ يَا رَسُولَ اللَّهِ قَالَ: هَاتُوا فَقَالَ قَائِلُهُمْ: إِنِّي وَاقِفٌ بِسُوقِ عُكَاظٍ فَقَالَ: يَا أَيُّهَا النَّاسُ اسْتَمِعُوا وَاسْمَعُوا وَعُوا، كُلُّ مَنْ عَاشَ مَاتَ، وَكُلُّ مَنْ مَاتَ فَاتَ، وَكُلُّ مَا هُوَ آتٍ آتٍ، لَيْلٌ دَاجٍ، وَسَمَاءٌ ذَاتُ أَبْرَاجٍ، وَنُجُومٌ تَزْهَرُ، وَبِحَارٌ تَزْخَرُ، وَجِبَالٌ مَرْسِيَّةٌ، وَأَنْهَارٌ مَجْرِيَّةٌ، إِنَّ فِي السَّمَاءِ لَخَبَرًا، وَإِنَّ فِي الْأَرْضِ لَعِبَرًا أَرَى النَّاسَ يَمُوتُونَ وَلَا يَرْجِعُونَ أَرَضُوا بِالْإِقَامَةِ فَأَقَامُوا أَمْ تُرِكُوا فَنَامُوا. أَقْسَمَ قُسٌّ قَسَمًا بِاللَّهِ لَا إِثْمَ فِيهِ إِنَّ لِلَّهِ دِينًا هُوَ أَرْضَى مِمَّا أَنْتُمْ عَلَيْهِ، ثُمَّ أَنْشَأَ يَقُولُ: فِي الذَّاهِبِينَ الْأَوَّلِي نَ مِنَ الْقُرُونِ لَنَا بَصَائِرْ لَمَّا رَأَيْتُ مَوَارِدًا لِلْمَوْتِ لَيْسَ لَهَا مَصَادِرْ وَرأَيْتُ قَوْمِي نَحْوَهَا يَسْعَى الْأَصَاغِرُ وَالْأَكَابِرْ أَيْقَنْتُ أَنِّي لَا مَحَالَةَ حَيْثُ صَارَ الْقَوْمُ صَائِرْ ثُمَّ سَاقَهُ الْبَيْهَقِيُّ مِنْ طُرُقٍ أُخَرَ قَدْ نَبَّهْنَا عَلَيْهَا فِيمَا تَقَدَّمَ، ثُمَّ قَالَ بَعْدَ ذَلِكَ كُلِّهِ: وَقَدْ رُوِيَ هَذَا الْحَدِيثُ عَنِ الْكَلْبِيِّ عَنْ أَبِي صَالِحٍ عَنِ ابْنِ عَبَّاسٍ بِزِيَادَةٍ، وَنُقْصَانٍ. وَرُوِيَ مِنْ وَجْهٍ آخَرَ عَنِ الْحَسَنِ الْبَصْرِيِّ مُنْقَطِعًا، وَرُوِيَ مُخْتَصَرًا مِنْ حَدِيثِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، وَأَبِي هُرَيْرَةَ قُلْتُ: وَعُبَادَةَ بْنِ الصَّامِتِ - كَمَا تَقَدَّمَ - وَعَبْدِ اللَّهِ بْنِ مَسْعُودٍ كَمَا رَوَاهُ أَبُو نُعَيْمٍ فِي كِتَابِ الدَّلَائِلِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُثْمَانَ الْوَاسِطِيِّ عَنْ أَبِي الْوَلِيدِ طَرِيفِ بْنِ عُبَيْدِ اللَّهِ مَوْلَى عَلِيِّ بْنِ أَبِي طَالِبٍ بِالْمَوْصِلِ عَنْ يَحْيَى بْنِ عَبْدِ الْحَمِيدِ الْحِمَّانِيِّ عَنْ أَبِي مُعَاوِيَةَ عَنِ الْأَعْمَشِ عَنْ أَبِي الضُّحَى عَنْ مَسْرُوقٍ عَنِ ابْنِ مَسْعُودٍ فَذَكَرَهُ، وَرَوَى أَبُو نُعَيْمٍ أَيْضًا حَدِيثَ عُبَادَةَ الْمُتَقَدِّمَ، وَسَعْدِ بْنِ أَبِي وَقَاصٍّ، ثُمَّ قَالَ الْبَيْهَقِيُّ: وَإِذَا رُوِىَ الْحَدِيثُ مَنْ أَوْجُهٍ أُخَرَ، وَإِنْ كَانَ بَعْضُهَا ضَعِيفًا دَلَّ عَلَى أَنَّ لِلْحَدِيثِ أَصْلًا. وَاللَّهُ أَعْلَمُ.
Translation
✧ Mention of Quss b. Sāʿidah. Quss b. Sāʿidah al-Iyādī. Al-Ḥāfiẓ Abū Bakr Muḥammad b. Jaʿfar b. Sahl al-Kharāʾiṭī said in his book Hawātif al-Jānn: Dāwūd al-Qanṭarī narrated to us, ʿAbd Allāh b. Ṣāliḥ narrated to us, Abū ʿAbd Allāh al-Mashriqī narrated to me, from Abū al-Ḥārith al-Warrāq, from Thawr b. Yazīd, from Muwarriq al-ʿIjlī, from ʿUbādah b. al-Ṣāmit, who said: When the delegation of Iyād came to the Prophet ﷺ, he said: "O assembly of the delegation of Iyād, what happened to Quss b. Sāʿidah al-Iyādī?" They said: "He has perished, O Messenger of Allah." He said: "I witnessed him one day at the market of ʿUkāẓ on a red camel, speaking with wondrous, delightful words which I do not find myself able to retain." Then a bedouin from the farthest of the people stood up to him and said: "I remember them, O Messenger of Allah." He said: "The Prophet ﷺ was delighted at that." He said: "He was at the market of ʿUkāẓ on a red camel, saying: 'O assembly of people, gather together, for everyone who has passed has passed, and everything that is coming is coming. A dark night, and a sky with constellations, and a roaring sea, stars that shine, and firmly set mountains, and rivers that flow. Truly in the sky there is news, and truly in the earth there are lessons. What is it with me that I see people going away and not returning? Are they pleased with staying and so they stayed, or were they left and so they slept? Quss swore by Allah an oath in which there is no doubt: truly Allah has a religion that is more pleasing than this religion of yours.' Then he began to recite: In those who departed first among the generations, we have insights. When I saw watering places for death that have no sources, and I saw my people heading toward them, the young and the old passing on. No one who has passed comes back to you, nor is there any of those remaining who will stay behind. I became certain that I, without doubt, shall go where the people have gone. And this is a strange chain of transmission from this aspect. Al-Ṭabarānī narrated it from another aspect, and said in his book al-Muʿjam al-Kabīr: Muḥammad b. al-Sarī b. Mihrān b. al-Nāqid al-Baghdādī narrated to us, Muḥammad b. Ḥassān al-Samtī narrated to us, Muḥammad b. al-Ḥajjāj narrated to us, from Mujālid, from al-Shaʿbī, from Ibn ʿAbbās, who said: The delegation of ʿAbd al-Qays came to the Prophet ﷺ, and he said: "Which of you knows al-Quss b. Sāʿidah al-Iyādī?" They said: "All of us know him, O Messenger of Allah." He said: "What happened to him?" They said: "He perished." He said: "I do not forget him at ʿUkāẓ in the sacred month, while he was on a red camel, addressing the people and saying: 'O people, gather together, listen, and comprehend. Whoever lives dies, and whoever dies has passed, and everything that is coming is coming. Truly in the sky there is news, and truly in the earth there are lessons. A spread-out bed, and a raised roof, and stars that swirl, and seas that do not sink. Quss swore a true oath: if in this matter there is contentment, there will surely be displeasure after it. Truly Allah has a religion that is more beloved to Him than this religion of yours upon which you are. What is it with me that I see people going away and not returning? Are they pleased with staying and so they stayed, or were they left and so they slept?'" Then the Messenger of Allah ﷺ said: "Is there among you someone who can recite his poetry?" And one of them recited it: In those who departed first among the generations, we have insights. When I saw watering places for death that have no sources, and I saw my people heading toward them, the young and the old striving. The one who has passed does not return to me, nor is there any of those remaining who will stay behind. I became certain that I, without doubt, shall go where the people have gone. And thus al-Ḥāfiẓ al-Bayhaqī cited it in his book Dalāʾil al-Nubuwwah, by way of Muḥammad b. Ḥassān al-Samtī through him. And thus we narrated it in the part which the teacher Abū Muḥammad ʿAbd Allāh b. Jaʿfar b. Durustawayh compiled in the reports of Quss; he said: ʿAbd al-Karīm b. al-Haytham al-Dayrʿāqūlī narrated to us, from Saʿīd b. Shabīb, from Muḥammad b. al-Ḥajjāj, from Ibrāhīm al-Wāsiṭī, a resident of Baghdad, known as Ṣāḥib al-Harīsah, through him. And Yaḥyā b. Maʿīn, Abū Ḥātim al-Rāzī, and al-Dāraquṭnī declared him a liar, and more than one accused him, among them Ibn ʿAdī, of fabricating hadith. And al-Bazzār and Abū Nuʿaym narrated it from the hadith of this Muḥammad b. al-Ḥajjāj. And Ibn Durustawayh and Abū Nuʿaym narrated it by way of al-Kalbī, from Abū Ṣāliḥ, from Ibn ʿAbbās, and this path is better than the one before it. In it, it is said that Abū Bakr is the one who presented the complete story, its poetry and prose, before the Messenger of Allah ﷺ. And al-Ḥāfiẓ Abū Nuʿaym narrated it from the hadith of Aḥmad b. Mūsā b. Isḥāq al-Ḥaṭamī: ʿAlī b. al-Ḥusayn b. Muḥammad al-Makhzūmī narrated to us, Abū Ḥātim al-Sijistānī narrated to us, Wahb b. Jarīr narrated to us, from Muḥammad b. Isḥāq, from al-Zuhrī, from Saʿīd b. al-Musayyab, from Ibn ʿAbbās, who said: The delegation of Bakr b. Wāʾil came to the Messenger of Allah ﷺ, and he said to them: "What happened to an ally of yours called Quss b. Sāʿidah al-Ayādī?" And he mentioned the story at length. And the Shaykh, the musnid, the traveler Aḥmad b. Abī Ṭālib al-Ḥajjār informed us by ijāzah if not by samāʿ, he said: Jaʿfar b. ʿAlī al-Hamdānī granted us ijāzah, he said: al-Ḥāfiẓ Abū Ṭāhir Aḥmad b. Muḥammad b. Aḥmad b. Ibrāhīm al-Silafī informed us by samāʿ, and I read to our Shaykh al-Ḥāfiẓ Abū ʿAbd Allāh al-Dhahabī: Abū ʿAlī al-Ḥasan b. ʿAlī b. Abī Bakr al-Khallāl informed us by samāʿ, he said: Jaʿfar b. ʿAlī informed us by samāʿ, he said: al-Silafī informed us by samāʿ, Abū ʿAbd Allāh Muḥammad b. Aḥmad b. Ibrāhīm al-Rāzī informed us, Abū al-Faḍl Muḥammad b. Aḥmad ʿĪsā al-Saʿdī informed us, Abū al-Qāsim ʿUbayd Allāh b. Aḥmad b. ʿAlī al-Muqriʾ informed us, Abū Muḥammad ʿAbd Allāh b. Jaʿfar b. Durustawayh al-Naḥwī narrated to us, he said: Ismāʿīl b. Ibrāhīm b. Aḥmad al-Saʿdī, the judge of Fārs, narrated to us, Abū Dāwūd Sulaymān b. Sayf b. Yaḥyā b. Dirham al-Ṭāʾī, from the people of Ḥarrān, narrated to us, Abū ʿAmr Saʿīd b. Bazīʿ narrated to us, from Muḥammad b. Isḥāq: Some of our companions from the people of knowledge narrated to me, from al-Ḥasan b. Abī al-Ḥasan al-Baṣrī, that he said: Al-Jārūd b. al-Muʿallā b. Ḥanash b. Muʿallā al-ʿAbdī was a Christian of fine knowledge in the interpretation of the scriptures and their exegesis, learned in the histories of the Persians and their sayings, insightful in philosophy and medicine, manifest in cunning and literature, perfect in beauty, possessing wealth and property. And he came to the Prophet ﷺ as a delegate among men of ʿAbd al-Qays of opinions and age, eloquence and clarity, arguments and proofs. When he came to the Prophet ﷺ, he stood before him, gestured to him, and began to recite: O Prophet of guidance, men have come to you who traversed a vast plain and mirage after mirage, and folded toward you the deserts, hastening, not counting weariness in you as weariness. Every trackless waste that the eye fell short of, our swift camels made to hasten with a quick pace, and the noble steeds folded it, prancing in it with warriors like shining stars. Seeking to ward off the might of a great, dreadful day that has wounded hearts and terrified them, and provisions for the gathering of all creation, and separation from those who persist in error, toward a light from God and proofs, and righteousness and grace that they may attain. God has singled you out, O son of Āminah the good, with it, as it came shower after shower. So make the portion from you, O proof of God, abundant, not a portion of false promise that fails. He said: The Prophet ﷺ drew him near and brought his seat close, and said to him: "O Jārūd, the promise for you and your people has been delayed." Al-Jārūd said: "May my father and mother be your ransom. As for the one who is delayed from you, his portion has missed him, and that is the greatest sin and the heaviest punishment. And I am not among those who saw you or heard of you and then turned away from you and followed other than you. I am now upon a religion that I have known, and I have come to you, and here I am leaving it for your religion. Is that among what cleanses sins, faults, and offenses? And pleases the Lord with the servant?" The Messenger of Allah ﷺ said to him: "I guarantee that for you. Now be sincere to Allah in oneness, and leave aside the religion of Christianity." Al-Jārūd said: "May my father and mother be your ransom. Stretch out your hand, for I bear witness that there is no god but Allah alone, with no partner, and I bear witness that you are Muḥammad, His servant and Messenger." He said: He became Muslim, and people from his people became Muslim with him. The Prophet ﷺ was delighted at their Islam, and showed them such honor that they were pleased and rejoiced. Then the Messenger of Allah ﷺ turned to them and said: "Is there among you someone who knows Quss b. Sāʿidah al-Iyādī?" Al-Jārūd said: "May my father and mother be your ransom. All of us know him, and I among them am knowledgeable of his news, acquainted with his affair. Quss, O Messenger of Allah, was a tribe of the tribes of the Arabs, who lived six hundred years, and passed five lifetimes in the deserts and wildernesses, crying out with glorification in the manner of the Messiah. No resting place settled him, no house sheltered him, no neighbor enjoyed his company. He wore sackcloth, surpassed the wanderers, and did not slacken in his monasticism. In his wanderings he ate ostrich eggs, was intimate with creeping things, and took pleasure in darkness. He observed and took heed, reflected and took warning, and thus became one whose wisdom proverbs were struck, and by whom terrors were unveiled. He met the head of the apostles, Simeon, and he was the first man of the Arabs to deify, to declare oneness, to affirm, to worship, to be certain of the resurrection and the reckoning, to beware of the evil return, to command deeds before the end, to preach by death, to submit to the decree in displeasure and contentment, to visit graves and mention the rising, to lament with poetry and reflect on the decrees, to inform about the sky and growth, to mention the stars and reveal the water, to describe the seas and know the traces, to preach while riding and admonish constantly, to warn of distress and of the severity of wrath, to send messages, to mention every dreadful thing, to humble in his sermons and make clear in his writings, to fear time, to warn of calamity, to magnify the matter, to avoid unbelief, to inspire longing for the ḥanīfiyyah, and to call to divinity. And he is the one who said on the day of ʿUkāẓ: 'East and west, orphanhood and faction, peace and war, dry and moist, bitter and sweet, suns and moons, winds and rains, night and day, females and males, righteous and wicked, grain and plants, fathers and mothers, gatherings and dispersions, signs after signs, light and darkness, ease and destitution, a Lord and idols. Mankind has surely gone astray. The growth of a newborn, the burying alive of a lost one, the nurturing of a harvested one, the poor and the rich, the doer of good and the doer of evil. Perish the masters of heedlessness! Let the worker improve his work, and let the hopeful despair of his hope. Nay, He is one God, not begotten and not begetting. He restored and began, caused death and gave life, created the male and the female, Lord of the Hereafter and the first. Now then, O assembly of Iyād, where is Thamūd and ʿĀd? Where are the fathers and the grandfathers? Where is the sick and the visitors? Each has a return. Quss swears by the Lord of servants and the spreader of the bed, you shall surely be gathered individually on the day of mutual calling, when the trumpet is blown and the horn is sounded, and the earth shines, and the warner warns. Then the despairing one withdraws and the observer sees. Woe to him who turns away from the most manifest truth and the most radiant light and the greatest presentation on the day of decision and the balance of justice, when the All-Powerful judges and the warner bears witness and the helper is far and the falling short appears. Then a party is in Paradise and a party is in the blaze.' And he is the one who said: The heart was reminded by its passions, a remembrance, and nights whose day has passed. And showers pouring from clouds that brought forth water, and in their depths is fire. Their light blots out the eyes, and thunders strong that fly in the two horizons. And lofty palaces that contained good, and others that deserts have emptied. And towering, firmly-set mountains, and seas whose waters are abundant. And stars that gleam in the darkness of night, we see them every day revolving. Then a sun urged on by the moon of the night, and each is a follower, swirling. And young and old and middle-aged, all of them on the earth one day will be visited. Much of what his passing thought, which does not waver, falls short of. For what I have mentioned points to Allah for souls that have guidance and admonition. He said: The Messenger of Allah ﷺ said: "Whatever I forget, I shall not forget him at the market of ʿUkāẓ, standing on a red camel, addressing the people: 'Gather together and listen, and when you have heard, comprehend, and when you have comprehended, benefit, and speak, and when you speak, be truthful. Whoever lives dies, and whoever dies has passed, and everything that is coming is coming. Rain and plants and living and dead. A dark night and a sky with constellations, and stars that shine, and seas that surge, and light and darkness, and nights and days, and righteousness and sins. Truly in the sky there is news, and truly in the earth there are lessons, in which the perceiving ones are bewildered. A spread-out bed and a raised roof, and stars that set, and seas that do not boil, and near deaths, and a treacherous time like the edge of the balance and the weight of the scale. Quss swore an oath, not lying in it and not sinning: if in this matter there is contentment, there will surely be displeasure.' Then he said: 'O people, truly Allah has a religion that is more beloved to Him than this religion of yours upon which you are. And this is its time and its moment.' Then he said: 'What is it with me that I see people going away and not returning? Are they pleased with staying and so they stayed, or were they left and so they slept?'" And the Messenger of Allah ﷺ turned to some of his companions and said: "Which of you will recite his poetry to us?" Abū Bakr al-Ṣiddīq said: "May my father and mother be your ransom, I was present for him on that day when he said: In those who have gone before, / from the bygone generations, we have insights. When I saw the watering-places / of death that have no sources to return from, And I saw my people heading toward them, / the young and the great all proceeding, The one who has passed does not return to me, / nor is any of those who remain left behind, I became certain that I, without doubt, / shall go where the people have gone. He said: Then an old man of ʿAbd al-Qays, large of head, tall of stature, broad-shouldered, rose to the Messenger of Allah ﷺ and said: May my father and mother be your ransom, I indeed saw something wondrous from Quss. The Messenger of Allah ﷺ said to him: What did you see, O brother of Banū ʿAbd al-Qays? He said: I set out in my youth trailing a camel of mine, and it bolted from me, so I went following its tracks through empty deserts with bitter plants and patches of wormwood, amid the trunks of palm trees and lush buttercups, and a desolate wilderness with ostriches and clusters of wild carrots. While I was in those vast empty lands roaming their expanses and scanning their hard ground, behold, I came upon a hillock on whose elevations were dense, moisture-laden toothbrush trees, with branches hanging down as if their fruit were peppercorns, and tall daisies, and there was a bubbling spring, a dark green meadow, and a massive tree. And behold, there was Quss b. Sāʿidah at the base of that tree with a staff in his hand. I approached him and said: A pleasant morning. He said: And to you, may your morning be pleasant. Many wild beasts had come to the spring, and whenever one of them went to drink before its companion, Quss would strike it with the staff in his hand and say: Be patient until the one before you drinks. I was greatly alarmed by that. He looked at me and said: Do not fear. And there were two graves with a place of prayer between them. I said: What are these two graves? He said: The graves of two brothers who used to worship Allah, Mighty and Majestic, in this place. So I am staying between their graves, worshiping Allah until I join them. I said to him: Will you not join your people and be with them in their good, and keep apart from their evil? He said to me: May your mother lose you! Do you not know that the descendants of Ismāʿīl abandoned the religion of their father and followed rivals, and magnified equals? Then he turned to the two graves and began to recite: My two friends, wake up—how long you have slept! / Are you resolved never to conclude your slumber? I see sleep between skin and bone from you both, / as though the one who pours the wine has poured it for you. Is it because of long sleep that you do not answer a caller, / as though the one who pours the wine has poured it for you? Do you not know that I am alone in Najrān, / and I have no beloved there besides you two? I remain at your two graves, not departing, / until the return of the nights or your echoes answer. Shall I weep for you for the length of life? What / does weeping for you avail a grief-stricken man? If one soul could be made a ransom for the soul of a man, / I would give my own soul to be your ransom. It is as if you and death—the nearest goal—/ with my very soul, have already come to you in your graves. He said: Then the Messenger of Allah ﷺ said: May Allah have mercy on Quss. Indeed, he will be raised on the Day of Resurrection as a nation alone. This ḥadīth is very strange from this route, and it is mursal unless al-Ḥasan heard it from al-Jārūd. And Allah knows best. Al-Bayhaqī and the Ḥāfiẓ Abū al-Qāsim Ibn ʿAsākir narrated it by another route from the ḥadīth of Muḥammad b. ʿĪsā b. Muḥammad b. Saʿīd al-Qurashī al-Akhbārī, who said: My father narrated to us; ʿAlī b. Sulaymān narrated to us; from Sulaymān b. ʿAlī; from ʿAlī b. ʿAbd Allāh; from ʿAbd Allāh b. ʿAbbās ؓ, who said: Al-Jārūd b. ʿAbd Allāh arrived and mentioned the like of it or something similar at length with many additions in its verse and prose. In it is what he mentioned about the one whose camel went astray and he went in search of it. He said: I spent the night in a valley where I did not feel safe from death, and I relied on nothing but my sword. I spent the night watching the star and gazing into the darkness until when the night grew dark and dawn was about to breathe, a caller called out to me, saying: O you who sleeps in the dense night, / Allah has sent a prophet in the Sanctuary, From Hāshim, people of loyalty and nobility, / who dispels the dark clouds of gloom and confusion. He said: So I turned my gaze but saw no person for it, and heard no movement for it. He said: Then I began to say: O you who calls in the deep darkness, / welcome and ease to you, O phantom that visits. Explain, may Allah guide you, in the melody of speech, / what is it that you call to, which is to be seized as gain? He said: Then I heard a clearing of the throat and a speaker saying: The light has appeared, falsehood has been nullified, and Allah has sent Muḥammad with joy, the companion of the noble reddish camel, the crown, the helmet, the radiant face, the bright brow, and the large dark eyes—the possessor of the word of testimony that there is no god but Allah. That is Muḥammad, sent to the black and the white, the people of mud and of wool. Then he began to say: Praise be to Allah, who / did not create the creation in vain. He did not leave us one day aimlessly / after ʿĪsā, nor did He neglect. He sent among us Aḥmad, / the best prophet ever sent. May Allah bless him as long as / a caravan performs the Ḥajj and urges on. In it is from the composition of Quss b. Sāʿidah: O announcer of death, while the buried are in graves, / upon them from the remnants of their speech are rags. Leave them, for they have a day when they will be called out, / and when they wake from their sleep, they will be sleepless, Until they return in a state different from their state, / a new creation, as they were created before. Among them are naked, and among them are in their clothes, / some of them new and some of them worn and threadbare. Then al-Bayhaqī narrated it from Abū Muḥammad b. ʿAbd Allāh b. Yūsuf b. Aḥmad al-Aṣbahānī, who said: Abū Bakr Aḥmad b. Saʿīd b. Farḍakh al-Ikhmīmī narrated to us in Makkah; al-Qāsim b. ʿAbd Allāh b. Mahdī narrated to us; Abū ʿAbd Allāh b. Mahdī narrated to us; Abū ʿUbayd Allāh Saʿīd b. ʿAbd al-Raḥmān al-Makhzūmī narrated to us; Sufyān b. ʿUyaynah narrated to us; from Abū Ḥamzah al-Thumālī; from Saʿīd b. Jubayr; from Ibn ʿAbbās, and he mentioned the story and mentioned the recitation. He said: They found at his head a sheet on which was: O announcer of death, while the dead are in graves, / upon them from the remnants of their sleep are rags. Leave them, for they have a day when they will be called out, / just as the thunderstruck is awakened from his slumbers. Among them are naked, and dead ones are in their clothes, / some of them new and some of them blue and worn. Then the Messenger of Allah ﷺ said: By the One who sent me with the truth, Quss believed in the resurrection. Its origin is well-known, and these routes, despite their weakness, are mutually supporting in establishing the origin of the story. Abū Muḥammad Ibn Darastawayh discussed the unusual words that occur in these ḥadīths. Al-Bayhaqī said: Abū Saʿd b. Muḥammad b. Aḥmad al-Shuʿaythī narrated to us; Abū ʿAmr b. Abī Ṭāhir al-Muḥammadābādhī narrated to us verbally; Abū Lubābah Muḥammad b. al-Mahdī al-Abywardī narrated to us; my father narrated to us; Saʿīd b. Hubayrah narrated to us; al-Muʿtamir b. Sulaymān narrated to us; from his father; from Anas b. Mālik, who said: The delegation of Iyād came to the Prophet ﷺ, and he said: What happened to Quss b. Sāʿidah? They said: He has died. He said: Indeed, I heard speech from him which I think I remember. Some of the people said: We remember it, O Messenger of Allah. He said: Produce it. One of them said: I was standing in the market of ʿUkāẓ when he said: O people, listen and hear and understand! Everyone who lives dies, and everyone who dies is gone, and everything that is coming is coming. A dark night, a sky with constellations, stars that shine, seas that surge, fixed mountains, and flowing rivers. Indeed, in the sky there is news, and in the earth there are lessons. I see people dying and not returning. Are they content with staying, so they stayed? Or were they left, so they slept? Quss swore an oath by Allah, with no sin in it, that Allah has a religion which is more pleasing than what you are upon. Then he began to say: In those who have gone before, / from the bygone generations, we have insights. When I saw the watering-places / of death that have no sources to return from, And I saw my people heading toward them, / the young and the great all striving, I became certain that I, without doubt, / shall go where the people have gone. Then al-Bayhaqī cited it through other routes, to which we have pointed earlier. Then he said after all that: This ḥadīth has been narrated from al-Kalbī, from Abū Ṣāliḥ, from Ibn ʿAbbās with additions and omissions. It has been narrated by another route from al-Ḥasan al-Baṣrī as munqaṭiʿ. It has been narrated in abridged form from the ḥadīth of Saʿd b. Abī Waqqāṣ and Abū Hurayrah. I say: And ʿUbādah b. al-Ṣāmit—as previously mentioned—and ʿAbd Allāh b. Masʿūd, as narrated by Abū Nuʿaym in the Book of Proofs, from ʿAbd Allāh b. Muḥammad b. ʿUthmān al-Wāsiṭī, from Abū al-Walīd Ṭarīf b. ʿUbayd Allāh, the client of ʿAlī b. Abī Ṭālib in Mosul, from Yaḥyā b. ʿAbd al-Ḥamīd al-Ḥimmānī, from Abū Muʿāwiyah, from al-Aʿmash, from Abū al-Ḍuḥā, from Masrūq, from Ibn Masʿūd, and he mentioned it. Abū Nuʿaym also narrated the preceding ḥadīth of ʿUbādah and Saʿd b. Abī Waqqāṣ. Then al-Bayhaqī said: When a ḥadīth is narrated by other routes, even if some of them are weak, it indicates that the ḥadīth has an origin. And Allah knows best.
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