Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

and he also cited the hadith about the Ten who were given the glad tidings of Paradise, as narrated by Saʿīd ibn Zayd (1).

Ḥajjāj al-Ṣawwāf related: I was told by Iyās ibn Muʿāwiyah, from his father, who said:

When the day of al-Qādisiyyah arrived, al-Mughīrah ibn Shuʿbah went with ten men to the Persian commander and said,

“We are a people of Magians, and we dislike killing you because you would defile our land.”

He went on:

“We used to worship stones until Allah sent us a Messenger, so we followed him. We have not come for food; rather, we have been commanded to fight our enemy. We are here to kill your warriors and to take your children captive. As for the food you mentioned, we do not find enough to satisfy ourselves. So we came and found in your land an abundance of food and water, and we shall not leave until it becomes ours as well as yours.”

The foreigner replied, “He has spoken the truth.”

[Mughīrah] added, “And tomorrow your eye will be put out.” The next day his eye was indeed pierced by an arrow.

ʿAbd al-Malik ibn ʿUmayr said: I saw Ziyād standing at al-Mughīrah’s grave reciting:

Beneath these stones lie prudence and resolve,
a most stubborn foe with a cutting tongue. (2)

A mottled viper coiled within its den—
no healer’s spell can shield even the whole from its strike. (3)

A group of scholars said: The governor of Kūfah, al-Mughīrah, died in Shaʿbān of the year 50 AH, at the age of seventy.

In the two Ṣaḥīḥs there are twelve hadiths transmitted from him. Al-Bukhārī alone records one, and Muslim alone records two (4).

(1) See the continuation of the hadith in Sunan Abi Dawud, nos. 4648–4650, and al-Tirmidhi, nos. 3749 and 3758. (2) The expression rajul muʿallaq or dhu muʿallaq refers to a vehement litigant who tenaciously clings to arguments and quickly seizes upon any rebuttal; al-muʿallaq can also mean “an eloquent tongue.” Ibn Durayd transmits the variant dhu mighlaq. According to al-Zamakhshari quoting al-Mubarrad, if the word is pronounced with the undotted ʿayn (muʿallaq) it means that, once he has “hooked” an opponent, the latter cannot escape; with the dotted ghayn (mighlaq) it conveys that he “locks” the argument against his adversary. See Taj al-ʿArus, s.v. ʿalaqa. The two lines are by Muhalhil lamenting his brother Kulayb. (3) See al-Aghani, 16/92; Usd al-Ghabah, 5/249; and al-Sihah, s.v. ʿalaqa. (4) See al-Bukhari, 1/265; 2/275, 438; 3/13, 130; 6/189.
وَذَكَرَ الحَدِيْثَ فِي العَشْرَةِ المَشْهُوْدِ لَهُم بِالجَنَّةِ، لِسَعِيْدِ بنِ زَيْدٍ (١) . حَجَّاجٌ الصَّوَّافُ: حَدَّثَنِي إِيَاسُ بنُ مُعَاوِيَةَ، عَنْ أَبِيْهِ، قَالَ: لَمَّا كَانَ يَوْمُ القَادِسِيَّةِ، ذَهَبَ المُغِيْرَةُ بنُ شُعْبَةَ فِي عَشْرَةٍ إِلَى صَاحِبِ فَارِسٍ، فَقَالَ: إِنَّا قَوْمٌ مَجْوُسٌ، وَإِنَّا نَكْرَهُ قَتْلَكُم، لأَنَّكُم تُنَجِّسُوْنَ عَلَيْنَا أَرْضَنَا. فَقَالَ: إِنَّا كُنَّا نَعْبُدُ الحِجَارَةَ حَتَّى بَعَثَ اللهُ إِلَيْنَا رَسُوْلاً، فَاتَّبَعْنَاهُ، وَلَمْ نَجِئْ لِطَعَامٍ، بَلْ أُمِرْنَا بِقِتَالِ عَدُوِّنَا، فَجِئْنَا لِنَقْتُلَ مُقَاتِلَتَكُم، وَنَسْبِيَ ذَرَارِيَّكُم، وَأَمَّا مَا ذَكَرْتَ مِنَ الطَّعَامِ، فَمَا نَجِدُ مَا نَشْبَعُ مِنْهُ؛ فَجِئْنَا، فَوَجَدنَا فِي أَرْضِكُم طَعَاماً كَثِيْراً، وَمَاءً، فَلاَ نَبْرَحُ حَتَّى يَكُوْنَ لَنَا وَلَكُم. فَقَالَ العِلْجُ: صَدَقَ. قَالَ: وَأَنْتَ تُفْقَأُ عَيْنُكَ غَداً. فَفُقِئَتْ عَيْنُهُ بِسَهْمٍ. قَالَ عَبْدُ المَلِكِ بنُ عُمَيْرٍ: رَأَيْتُ زِيَاداً وَاقِفاً عَلَى قَبْرِ المُغِيْرَةِ يَقُوْلُ: إِنَّ تَحْتَ الأَحْجَارِ حَزْماً وَعَزْماً ... وَخَصِيْماً أَلَدَّ ذَا مِعْلاَقِ (٢) حَيَّةٌ فِي الوِجَارِ أَرْبَدُ لاَ يَنْـ ... ـفَعُ مِنْهُ السَّلِيْمَ نَفْثَةُ رَاقِ (٣) وَقَالَ الجَمَاعَةُ: مَاتَ أَمِيْرُ الكُوْفَةِ؛ المُغِيْرَةُ فِي سَنَةِ خَمْسِيْنَ، فِي شَعْبَانَ، وَلَهُ سَبْعُوْنَ سَنَةً. وَلَهُ فِي (الصَّحِيْحَيْنِ) : اثْنَا عَشَرَ حَدِيْثاً. وَانْفَرَدَ لَهُ البُخَارِيُّ: بِحَدِيْثٍ، وَمُسْلِمٌ بِحَدِيْثَيْنِ (٤) .
(١) انظر تتمة الحديث في " سنن أبي داود " (٤٦٤٨) و (٤٦٤٩) و (٤٦٥٠) ، والترمذي (٣٧٤٩) و (٣٧٥٨) . (٢) يقال: رجل معلاق، وذو معلاق، أي: خصم شديد الخصومة يتعلق بالحجج ويستدركها، والمعلاق: اللسان البليغ، ورواه ابن دريد: ذا مغلاق، قال الزمخشري عن المبرد: من رواه بالعين المهملة، فمعناه: إذا علق خصما لم يتخلص منه، وبالغين المعجمة، فتأويله: يغلق الحجة على الخصم، انظر " تاج العروس ": علق. والبيتان لمهلهل في رثاء أخيه كليب. (٣) انظر " الاغاني ": ١٦ / ٩٢، و" أسد الغابة ": ٥ / ٢٤٩، و" الصحاح ": علق. (٤) انظر " البخاري ": ١ / ٢٦٥ و٢ / ٢٧٥ و٤٣٨ و٣ / ١٣ و١٣٠ و٦ / ١٨٩ - =

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