Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

is that what keeps you from embracing Islam is the want you notice among those around me, and that you see the people massed against us in a single alliance. Have you ever been to al-Hirah?”

I replied, “I have not been there, though I know where it is.”

He said, “A time is near when a woman in her howdah will set out from al-Hirah without escort and will circumambulate the House—in safety. And the treasures of Chosroes will most surely be opened up to us.”

I exclaimed, “Chosroes son of Hormizd!”

He answered, “Yes, Chosroes son of Hormizd. And wealth will pour forth until a man will worry about finding someone willing to accept his money as charity.”

ʿAdiyy adds, “I have seen two of these come to pass, and I swear by Allah that the third will also arrive—meaning the overflowing of wealth (1).”

Qays ibn Abī Ḥāzim narrated that ʿAdiyy ibn Ḥātim came to ʿUmar and said, “Do you not recognize me?”

He replied, “I do know you: you remained steadfast (2) when they turned away in disbelief, you kept faith when they were treacherous, and you advanced when they retreated (3).”

Ibn ʿUyaynah said: I was told, on the authority of al-Shaʿbī, that ʿAdiyy said, “No time for prayer ever arrives without my longing for it.”

And he also said, “Since the day I accepted Islam, the call to prayer has never been given except that I was already in a state of wudu.”

Abū ʿUbaydah stated: “ʿAdiyy ibn Ḥātim led the tribe of Tayy at Ṣiffīn on the side of ʿAlī.”

Saʿīd ibn ʿAbd al-Raḥmān reported from Ibn Sīrīn that, when ʿUthmān was killed, ʿAdiyy said, “Not even two goats will butt heads over it (4).”

His eye was gouged out on the day of Ṣiffīn, and it was said

(1) Its chain of transmission is strong. It is recorded in al-Musnad, 4/377-378, through the isnad of Muhammad ibn Abi Adi – Ibn Awn – Muhammad ibn Sirin – Abu Ubayda ibn Hudhayfa – Adi. Ibn al-Athir also cites it in Usd al-Ghaba, 4/8, via Hammad ibn Zayd – Ayyub – Ibn Sirin, and Ibn Asakir relates it, 16/237 A. (2) Aqamtu, i.e., you remained steadfast in Islam and did not apostatise; he had presented his tribe’s alms to Abu Bakr al-Siddiq during the Ridda (wars of apostasy). Tarikh al-Islam, 3/47, reads amantu (“I believed”), whereas Tarikh Baghdad, 1/190, and Usd al-Ghaba, 4/10, have aslamtu (“I embraced Islam”). (3) Ibn Asakir, 16/239 A. (4) Meaning: two weak animals never meet head-on there, for butting is typical of he-goats and rams, not of female goats.
يَمْنَعُكَ أَنْ تُسْلِمَ خَصَاصَةٌ تَرَاهَا بِمَنْ حَوْلِي، وَأَنَّكَ تَرَى النَّاسَ عَلَيْنَا إِلْباً وَاحِداً، هَلْ أَتَيْتَ الحِيْرَةَ؟) . قُلْتُ: لَمْ آتِهَا، وَقَدْ عَلِمْتُ مَكَانَهَا. قَالَ: (تُوْشِكُ الظَّعِيْنَةُ أَنْ تَرْتَحِلَ مِنَ الحِيْرَةِ بِغَيْرِ جِوَارٍ حَتَّى تَطُوْفَ بِالبَيْتِ، وَلَتُفْتَحَنَّ عَلَيْنَا كُنُوْزُ كِسْرَى) . قُلْتُ: كِسْرَى بنُ هُرْمُزَ! قَالَ: (كِسْرَى بنُ هُرْمُزَ، وَلَيَفِيْضَنَّ المَالُ حَتَّى يَهِمَّ الرَّجُلُ مَنْ يَقْبَلُ مِنْهُ مَالَهُ صَدَقَةً) . قَالَ عَدِيٌّ: فَلَقَدْ رَأَيْتُ اثْنَتَيْنِ، وَأَحْلِفُ بِاللهِ لَتَجِيْئَنَّ الثَّالِثَةُ -يَعْنِي: فَيْضَ المَالِ (١) -. رَوَى قَيْسُ بنُ أَبِي حَازِمٍ: أَنَّ عَدِيَّ بنَ حَاتِمٍ جَاءَ إِلَى عُمَرَ، فَقَالَ: أَمَا تَعْرِفُنِي؟ قَالَ: أَعْرِفُكَ، أَقَمْتَ (٢) إِذْ كَفَرُوا، وَوَفَّيْتَ إِذْ غَدَرُوا، وَأَقْبَلْتَ إِذْ أَدْبَرُوا (٣) . قَالَ ابْنُ عُيَيْنَةَ: حُدِّثْتُ عَنِ الشَّعْبِيِّ، عَنْ عَدِيٍّ، قَالَ: مَا دَخَلَ وَقْتُ صَلاَةٍ حَتَّى أَشْتَاقَ إِلَيْهَا. وَعَنْهُ: مَا أُقِيْمَتِ الصَّلاَةُ مُنْذُ أَسْلَمْتُ إِلاَّ وَأَنَا عَلَى وُضُوْءٍ. قَالَ أَبُو عُبَيْدَةَ: كَانَ عَدِيُّ بنُ حَاتِمٍ عَلَى طَيِّئ يَوْمَ صِفِّيْنَ مَعَ عَلِيٍّ. وَرَوَى: سَعِيْدُ بنُ عَبْدِ الرَّحْمَنِ، عَنِ ابْنِ سِيْرِيْنَ، قَالَ: لَمَّا قُتِلَ عُثْمَانُ، قَالَ عَدِيٌّ: لاَ يَنْتَطِحُ فِيْهَا عَنْزَانِ (٤) . فَفُقِئَتْ عَيْنُهُ يَوْمَ صِفِّيْنَ، فَقِيْلَ
(١) إسناده قوي، وهو في " المسند " ٤ / ٣٧٧، ٣٧٨ من طريق محمد بن أبي عدي، عن ابن عون، عن محمد بن سيرين، عن أبي عبيدة بن حذيفة، عن عدي، وأورده ابن الأثير في " أسد الغابة " ٤ / ٨ من طريق حماد بن زيد، عن أيوب، عن ابن سيرين به، وهو عند ابن عساكر ١٦ / ٢٣٧ آ. (٢) أقمت: أي ثبت على الإسلام ولم ترتد، فقد قدم على أبي بكر الصديق في وقت الردة بصدقة قومه، وفي " تاريخ الإسلام " ٣ / ٤٧: " آمنت " وفي " تاريخ بغداد " ١ / ١٩٠ و" أسد الغابة " ٤ / ١٠: " أسلمت ". (٣) ابن عساكر ١٦ / ٢٣٩ آ. (٤) أي: لا يلتقي فيها اثنان ضعيفان، لان النطاح من شأن التيوس والكباش لا العنوز، =

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