Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Unays then said, “I have some business in Mecca; look after the herd for me while I am away.”

So Unays set off until he reached Mecca, but he was gone a long while (1) before he returned.

I asked him, “What did you manage to do?”

He answered, “I met a man in Mecca who follows the same religion as you, and he claims that he has been sent as a messenger.”

I said, “What are the people saying about him?”

He replied, “They call him a poet, a soothsayer, or a sorcerer.”

(Now, Unays was himself one of the well-known poets.)

He continued, “I have heard the speech of the soothsayers, and what he says is nothing like theirs. I have also compared his words with the utterances of the poets (2), and no poet’s tongue can make them fit as poetry. By Allah, he is truly truthful, and they are the liars!”

I said, “Then watch over things for me until I go and see for myself.”

I went to Mecca. I quietly approached a man among them (3) and asked, “Who is this man you call the ṣābiʾ—the renegade?”

The man pointed at me and said, “That is the ṣābiʾ.”

At once the people of the valley converged on me with every clod of earth and piece of bone they could find, until I collapsed unconscious. When I came to, I looked as though I were a red statue (4). I made my way to Zamzam, washed the blood from myself, and drank its water.

By Allah, nephew, I stayed there for thirty nights and days with nothing to eat except the water of Zamzam. I grew stout until the folds of my stomach split apart, and I felt no pang (5) of hunger at all.

One night, while the people of Mecca were under a bright full moon (6), two women came circling the Kaʿba,

(1) The Arabs say: "ratha fulanun alayna"—meaning that the person was slow and kept the others waiting. (2) Sahih Muslim has the wording "ala aqra al-shiʿr," referring to the various metres and types of poetry; the singular is "qurʾ." (3) That is, she looked for the weakest among them. In Ibn Saʿd’s Tabaqat the phrase reads: "fastadʿaftu rajulan minhum" (I considered one of them weak), but the printed edition has the corrupted form "tadaiyft." (4) The nasb was a stone or idol erected in pre-Islamic times on which sacrifices were offered, so it became red from the blood of the offerings. The author is saying they struck him until he bled. (5) "Sakhfat al-juʿ" denotes extreme thinness and emaciation caused by hunger. (6) They call a clear, cloudless night "laylat idhiyan" or "idhiyana"—a luminous night in which the moon is fully visible and brightens everything.
فَقَالَ أُنَيْسٌ: إِنَّ لِي حَاجَةً بِمَكَّةَ، فَاكْفِنِي. فَانْطَلَقَ أُنَيْسٌ حَتَّى أَتَى مَكَّةَ، فَرَاثَ عَلَيَّ (١) ، ثُمَّ جَاءَ. فَقُلْتُ: مَا صَنَعْتَ؟ قَالَ: لَقِيْتُ رَجُلاً بِمَكَّةَ عَلَى دِيْنِكَ، يَزْعُمُ أَنَّهُ مُرْسَلٌ. قُلْتُ: فَمَا يَقُوْلُ النَّاسُ؟ قَالَ: يَقُوْلُوْنَ: شَاعِرٌ، كَاهِنٌ، سَاحِرٌ. قَالَ: وَكَانَ أُنَيْسٌ أَحَدَ الشُّعَرَاءِ. فَقَالَ: لَقَدْ سَمِعْتُ قَوْلَ الكَهَنَةِ، وَمَا هُوَ بِقَوْلِهِم، وَلَقَدْ وَضَعْتُ قَوْلَهُ عَلَى أَقْوَالِ (٢) الشُّعَرَاءِ، فَمَا يَلْتَئِمُ عَلَى لِسَانِ أَحَدٍ أَنَّهُ شِعْرٌ، وَاللهِ إِنَّهُ لَصَادِقٌ وَإِنَّهُم لَكَاذِبُوْنَ! قُلْتُ: فَاكْفِنِي حَتَّى أَذْهَبَ فَأَنْظُرَ! فَأَتَيْتُ مَكَّةَ، فَتَضَعَّفْتُ (٣) رَجُلاً مِنْهُم، فَقُلْتُ: مَنْ هَذَا الَّذِي تَدْعُوْنَهُ الصَّابِئَ؟ فَأَشَارَ إِلَيَّ، فَقَالَ: الصَّابِئُ. قَالَ: فَمَالَ عَلَيَّ أَهْلُ الوَادِي بِكُلِّ مَدَرَةٍ، وَعَظْمٍ، حَتَّى خَرَرْتُ مَغْشِيّاً عَلَيَّ، فَارْتَفَعْتُ حِيْنَ ارْتَفَعْتُ كَأَنِّي نُصُبٌ (٤) أَحْمَرُ، فَأَتَيْتُ زَمْزَمَ، فَغَسَلْتُ عَنِّي الدِّمَاءَ، وَشَرِبْتُ مِنْ مَائِهَا. وَلَقَدْ لَبِثْتُ - يَا ابْنَ أَخِي - ثَلاَثِيْنَ، بَيْنَ لَيْلَةٍ وَيَوْمٍ، مَا لِي طَعَامٌ إِلاَّ مَاءُ زَمْزَمَ، فَسَمِنْتُ حَتَّى تَكَسَّرَتْ عُكَنِي، وَمَا وَجَدْتُ عَلَى كَبِدِي سَخْفَةَ (٥) جُوْعٍ. فَبَيْنَا أَهْلُ مَكَّةَ فِي لَيْلَةٍ قَمْرَاءَ إِضْحِيَانَ (٦) ، جَاءتِ امْرَأَتَانِ تَطُوْفَانِ،
(١) يقال: راث فلان علينا إذا أبطأ. (٢) في صحيح مسلم: على أقراء الشعر وهي طرائقه وأنواعه، واحدها: قرء. (٣) أي نظرت إلى أضعفهم، وفي " الطبقات " فاستضعفت رجلا منهم، وقد تحرفت في المطبوع إلى " تضيفت ". (٤) النصب: الحجر أو الصنم الذي كانوا ينصبونه في الجاهلية ويذبحون عليه، فيحمر من كثرة دم القربان والذبائح، أراد أنهم ضربوه حتى أدموه. (٥) سخفة الجوع: رقته وهزاله. (٦) يقال: ليلة إضحيان وإضحيانة أي: مضيئة لا غيم فيها. فقمرها ظاهر يضيئها.

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