Dalil
العربية

Tarikh (al-Tabari) 2293

The Year 69 AH

[ الْوَفَيَاتُ   ] وَفِيهَا تُوُفِّيَ جابر بن سمرة وَمِمَّنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ جَابِرُ بْنُ سَمُرَةَ بْنِ جُنَادَةَ   ، لَهُ صُحْبَةٌ وَرِوَايَةٌ، وَلِأَبِيهِ أَيْضًا صُحْبَةٌ وَرِوَايَةٌ. نَزَلَ الْكُوفَةَ وَبِهَا تُوُفِّيَ هَذِهِ السَّنَةَ، وَقِيلَ: تُوُفِّيَ سَنَةَ سِتٍّ وَسِتِّينَ. فَاللَّهُ أَعْلَمُ. أَسْمَاءُ بِنْتُ يَزِيدَ بْنِ السَّكَنِ الْأَنْصَارِيَّةُ أَسْمَاءُ بِنْتُ يَزِيدَ بْنِ السَّكَنِ الْأَنْصَارِيَّةُ   ، بَايَعَتِ النَّبِيَّ ﷺ، وَقَتَلَتْ بِعَمُودِ خَيْمَتِهَا يَوْمَ الْيَرْمُوكِ تِسْعَةً مِنَ الرُّومِ لَيْلَةَ عُرْسِهَا، وَسَكَنَتْ دِمَشْقَ وَقَبْرُهَا بِبَابِ الصَّغِيرِ. حَسَّانُ بْنُ مَالِكِ بْنِ بَحْدَلٍ حَسَّانُ بْنُ مَالِكِ بْنِ بَحْدَلٍ  ، الْأَمِيرُ أَبُو سُلَيْمَانَ الْبَحْدَلِيُّ الْكَلْبِيُّ. وَهُوَ الَّذِي قَامَ بِبَيْعَةِ مَرْوَانَ. وَقِيلَ: إِنَّهُمْ سَلَّمُوا عَلَيْهِ بِالْخِلَافَةِ أَرْبَعِينَ يَوْمًا، ثُمَّ سَلَّمَهَا لِمَرْوَانَ. وَقَصْرُ حَسَّانَ بِدِمَشْقَ، وَيُعْرَفُ بِقَصْرِ ابْنِ أَبِي الْحَدِيدِ، وَهُوَ قَصْرُ الْبَحَادِلَةِ. مَاتَ فِي هَذِهِ السَّنَةِ. وَاللَّهُ سُبْحَانَهُ أَعْلَمُ. يُوسُفُ بْنُ الْحَكَمِ الثَّقَفِيُّ يُوسُفُ بْنُ الْحَكَمِ الثَّقَفِيُّ   وَالِدُ الْحَجَّاجِ. قَدِمَ مِنَ الطَّائِفِ إِلَى الشَّامِ ثُمَّ ذَهَبَ إِلَى مِصْرَ وَالْمَدِينَةِ، وَكَانَ يَلْزَمُ مَرْوَانَ. عَبْدُ الرَّحْمَنِ بْنُ الْحَكَمِ عَبْدُ الرَّحْمَنِ بْنُ الْحَكَمِ   أَخُو مَرْوَانَ، شَهِدَ الدَّارَ مَعَ عُثْمَانَ بْنِ عَفَّانَ، وَكَانَ شَاعِرًا مُحْسِنًا، وَلَهُ مَنْزِلَةٌ عِنْدَ مُعَاوِيَةَ وَابْنُهُ. وفِي هَذِهِ السَّنَةِ قُتِلَ زُهَيْرُ بْنُ قَيْسٍ أَمِيرُ إِفْرِيقِيَّةَ  الْأَحْنَفُ بْنُ قَيْسِ بْنِ مُعَاوِيَةَ الْأَحْنَفُ بْنُ قَيْسِ بْنِ مُعَاوِيَةَ [بْنِ حُصَيْنٍ] السَّعْدِيُّ التَّمِيمِيُّ، وَاسْمُهُ الضَّحَّاكُ، وَقِيلَ: صَخْرٌ، وَيُكَنَّى أَبَا بَحْرٍ.   وَلَدَتْهُ أُمُّهُ وَهُوَ أَحْنَفُ، فَكَانَتْ تُرَقِّصُهُ، وَتَقُولُ: وَاللَّهِ لَوْلَا حِنْفَةٌ بِرِجْلِهِ. وَدِقَّةٌ فِي سَاقِهِ مِنْ هَزْلِهِ. مَا كَانَ فِي فِتْيَانِكُمْ مِنْ مِثْلِهِ. أَدْرَكَ زَمَانَ رَسُولِ اللَّهِ ﷺ، وَبَعَثَ رَسُولُ اللَّهِ ﷺ إِلَى قَوْمِهِ مَنْ يَعْرِضُ عَلَيْهِمُ الْإِسْلَامَ، فَقَالَ الْأَحْنَفُ: إِنَّهُ لَيَدْعُو إِلَى خَيْرٍ، وَمَا أَسْمَعُ إِلَّا حَسَنًا، فَذُكِرَ ذَلِكَ لِرَسُولِ اللَّهِ ﷺ، فَقَالَ: "اللَّهُمَّ اغْفِرْ لِلْأَحْنَفِ". وَكَانَ الْأَحْنَفُ يَقُولُ: مَا مِنْ شَيْءٍ أَرْجَى عِنْدِي مِنْ ذَلِكَ. وَقَدْ رَوَى عَنْ عُمَرَ، وَعَلِيٍّ، وَأَبِي ذَرٍّ. وَهُوَ الَّذِي افْتَتَحَ مَرْوَ الرُّوذِ، وَكَانَ الْحَسَنُ وَابْنُ سِيرِينَ فِي جَيْشِهِ، وَكَانَ عَالِمًا سَيِّدًا، وَكَانَ يَحْضُرُ عِنْدَ مُعَاوِيَةَ فَيُطِيلُ السُّكُوتَ، فَقَالَ: يَا أَبَا بَحْرٍ، تَكَلَّمْ، فَقَالَ: أَخْشَى اللَّهَ إِنْ كَذَبْتُ، وَأَخْشَاكُمْ إِنْ صَدَقْتُ. وَكَانَ يَتَهَجَّدُ بِاللَّيْلِ كَثِيرًا، وَكَانَ يَضَعُ الْمِصْبَاحَ قَرِيبًا مِنْهُ، ثُمَّ يُقَدِّمُ إِصْبَعَهُ إِلَى النَّارِ، ثُمَّ يَقُولُ: يَا أَحْنَفُ، مَا حَمَلَكَ عَلَى مَا فَعَلْتَ فِي يَوْمِ كَذَا. وَكَانَ يَصُومُ، فَيُقَالُ لَهُ: إِنَّكَ شَيْخٌ كَبِيرٌ وَالصِّيَامُ يُضْعِفُكَ، فَيَقُولُ: إِنِّي لَأُعِدُّهُ لِشَرٍّ طَوِيلٍ. وعن عَلِيُّ بْنُ عُبَيْدِ اللَّهِ الطُّوسِيُّ، قَالَ: قَالَ مُعَاوِيَةُ بْنُ هِشَامِ بْنِ عَبْدِ الْمَلِكِ لِخَالِدِ بْنِ صَفْوَانَ: لِمَ بَلَغَ فِيكُمُ الْأَحْنَفُ بْنُ قَيْسٍ مَا بَلَغَ؟ قَالَ: إِنْ شِئْتَ حَدَّثْتُكَ أَلْفًا، وَإِنْ شِئْتَ حَذَفْتُ لَكَ الْحَدِيثَ حَذْفًا، [قَالَ: احْذِفْهُ حَذْفًا]، قَالَ: إِنْ شِئْتَ ثَلَاثًا، وَإِنْ شِئْتَ فَاثْنَتَيْنِ، وَإِنْ شِئْتَ فَوَاحِدَةً، [قَالَ: مَا الثَّلَاثُ؟] قَالَ: أَمَّا الثَّلَاثُ فَإِنَّهُ كَانَ لَا يَشْرَهُ، وَلَا يَحْسُدُ وَلَا يَمْنَعُ حَقًّا. قَالَ: فَمَا الثِّنْتَانِ؟ قَالَ: كَانَ مُوَفَّقًا لِلْخَيْرِ مَعْصُومًا عَنِ الشَّرِّ. قَالَ: فَمَا الْوَاحِدَةُ؟ قَالَ: كَانَ أَشَدَّ النَّاسِ عَلَى نَفْسِهِ سُلْطَانًا. عَنِ الشَّعْبِيِّ، قَالَ: قَالَ لِي الْأَحْنَفُ بْنُ قَيْسٍ: يَا شَعْبِيُّ، قُلْتُ: لَبَّيْكَ، قَالَ: ثَمَانِيَةٌ إِنْ أُهِينُوا فَلَا يَلُومُوا إِلَّا أَنْفُسَهُمْ، قُلْتُ: مَنْ هُمْ؟ قَالَ: الْآتِي إِلَى مَائِدَةٍ لَمْ يُدْعَ إِلَيْهَا، وَالدَّاخِلُ بَيْنَ اثْنَيْنِ فِي حَدِيثِهِمَا وَلَمْ يُدْخِلَاهُ، وَالْمُتَآمِرُ عَلَى رَبِّ الْبَيْتِ فِي بَيْتِهِ، وَالْمُنْدَلِقُ بِالدَّالَّةِ عَلَى السُّلْطَانِ، وَالْجَالِسُ فِي الْمَجْلِسِ الَّذِي لَيْسَ لَهُ بِأَهْلٍ، وَالْمُقْبِلُ بِحَدِيثِهِ إِلَى مَنْ لَا يَسْمَعُ مِنْهُ، وَالطَّامِعُ فِي فَضْلِ الْبَخِيلِ، وَالْمُنْزِلُ حَاجَتَهُ بَعَدُوِّهِ. قَالَ: يَا شَعْبِيُّ، أَلَّا أَدُلَّكَ عَلَى الدَّاءِ الدَّوِيِّ؟ قُلْتُ: بَلَى، قَالَ: الْخُلُقُ الرَّدِيءُ وَاللِّسَانُ الْبَذِيءُ. قَالَ: قُلْتُ لَهُ: دُلَّنِي عَلَى مُرُوءَةٍ لَيْسَ فِيهَا مَرْزِيَّةٌ، فَقَالَ: بَخٍ بَخٍ يَا شَعْبِيُّ، سَأَلْتَ عَظِيمًا، الْخُلُقُ الشَّحِيحُ وَالْكَفُّ عَنِ الْقَبِيحِ. وَكَانَ الْأَحْنَفُ يَقُولُ: إِنَّ مِنَ السُّؤْدُدِ الصَّبْرَ عَلَى الذُّلِّ، وَكَفَى بِالْحِلْمِ نَاصِرًا. وَقَالَ: مَا نَازَعَنِي أَحَدٌ إِلَّا أَخَذْتُ مِنْ أَمْرِي بِإِحْدَى ثَلَاثٍ: إِنْ كَانَ فَوْقِي عَرَفْتُ لَهُ قَدْرَهُ، وَإِنْ كَانَ دُونِي رَفَعْتُ نَفْسِي عَنْهُ، وَإِنْ كَانَ مِثْلِي تَفَضَّلْتُ عَلَيْهِ. وَقَالَ زِيَادُ بْنُ الْأَحْنَفِ: قَدْ بَلَغَ مِنَ الشَّرَفِ وَالسُّؤْدُدِ مَا لَا تَنْفَعُهُ [مَعَهُ] الْوِلَايَةُ، وَلَا يَضُرُّهُ الْعَزْلُ. وَقَالَ خَالِدُ بْنُ صَفْوَانَ: كَانَ الْأَحْنَفُ بْنُ قَيْسٍ يَفِرُّ مِنَ الشَّرَفِ وَالشَّرَفُ يَتْبَعُهُ. وعَنْ مُغِيرَةَ، قَالَ: اشْتَكَى ابْنُ أَخِي الْأَحْنَفِ إِلَى الْأَحْنَفِ بْنِ قَيْسٍ وَجَعَ ضِرْسِهِ، فَقَالَ لَهُ الْأَحْنَفُ: لَقَدْ ذَهَبَتْ عَيْنِي مُنْذُ أَرْبَعِينَ سَنَةً مَا ذَكَرْتُهَا لِأَحَدٍ. عن مُحَمَّدُ بْنُ الْحُسَيْنِ، قَالَ: حَدَّثَنَا قَبِيصَةُ، قَالَ: قِيلَ لِلْأَحْنَفِ بْنِ قَيْسٍ: أَلَا تَأْتِي الْأُمَرَاءَ؟ قَالَ: فَأَخْرَجَ جَرَّةً مَكْسُورَةً، فَكَبَّهَا فَإِذَا كِسَرٌ، فَقَالَ: مَنْ يَجْزِيهِ مِثْلُ هَذَا مَا يَصْنَعُ بِإِتْيَانِهِمْ؟! قَالَ مُحَمَّدُ بْنُ سَعْدٍ: كَانَ الْأَحْنَفُ صَدِيقًا لِمُصْعَبِ بْنِ الزُّبَيْرِ، فَوَفَدَ عَلَيْهِ الْكُوفَةَ وَمُصْعَبٌ وَالِيهَا، فَتُوُفِّيَ عِنْدَهُ فَرُئِيَ مُصْعَبٌ فِي جِنَازَتِهِ يَمْشِي بِغَيْرِ رِدَاءٍ. أبو الأسود الدؤلي ظَالِمُ بْنُ عُمَرَ بْنِ سُفْيَانَ، أَبُو الْأَسْوَدِ الدُّؤَلِيُّ:   قَالَ يُوسُفُ بْنُ حَبِيبِ: الدُّولُ مِنْ بَنِي حَنِيفَةَ سَاكِنُ الْوَاوِ، وَالدِّيلُ عَبْدُ الْقَيْسِ سَاكِنَةُ الْيَاءِ، وَالدُّؤَلُ فِي كِنَانَةَ رَهْطُ أَبِي الْأَسْوَدِ الدُّؤَلِيِّ. وَقَدْ رَوَى أَبُو الْأَسْوَدِ عَنْ عُمَرَ، وَعَلِيٍّ، وَالزُّبَيْرِ، وَأَبِي ذَرٍّ، وَعِمْرَانَ بْنِ حُصَيْنٍ. وَاسْتَخْلَفَهُ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ لَمَّا خَرَجَ مِنَ الْبَصْرَةِ، فَأَقَرَّهُ عَلِيُّ بْنُ أَبِي طَالِبٍ ؓ، وَكَانَ يُحِبُّ عَلِيًّا ؓ الْحُبَّ الشَّدِيدَ، وَهُوَ الْقَائِلُ: يَقُولُ الْأَرْذَلُونَ بَنُو قَشِيرٍ طِوَالَ الدَّهْرِ لَا تَنْسَى عَلِيَّا     أُحِبُّ مُحَمَّدًا حُبًّا شَدِيدًا وَعَبَّاسًا وَحَمْزَةَ الْوَصِيَّا     فَإِنْ يَكُ حُبُّهُمُ رُشْدًا أُصِبْهُ وَلَسْتُ بِمُخْطِئٍ إِنْ كَانَ غَيَّا وَهُوَ أَوَّلُ مَنْ وَضَعَ النَّحْوَ. قَالَ مُحَمَّدُ بْنُ سَلَّامٍ: أَوَّلُ مَنْ أَسَّسَ الْعَرَبِيَّةَ وَوَضَعَ قِيَاسَهَا، فَوَضَعَ بَابَ الْفَاعِلِ وَالْمَفْعُولِ بِهِ، وَالْمُضَافِ، وَحُرُوفَ الرَّفْعِ وَالنَّصْبِ وَالْجَرِّ وَالْجَزْمِ، وَأَخَذَ ذَلِكَ عَنْهُ يَحْيَى بْنُ يَعْمَرَ. وَقَالَ أَبُو عُبَيْدَةَ مَعْمَرُ بْنُ الْمُثَنَّى: أَخَذَ أَبُو الْأَسْوَدِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ الْعَرَبِيَّةَ، فَكَانَ لَا يُخْرِجُ شَيْئًا مِمَّا أَخَذَهُ عَنْ عَلِيٍّ إِلَى آخَرَ حَتَّى بَعَثَ إِلَيْهِ زِيَادٌ: اعْمَلْ شَيْئًا يَكُونُ إِمَامًا نَعْرِفُ بِهِ كِتَابَ اللَّهِ، فَلَمْ يَفْعَلْ حَتَّى سَمِعَ قَارِئًا يَقْرَأُ: {أَنَّ اللَّهَ بَرِيءٌ مِنَ الْمُشْرِكِينَ وَرَسُولَهُ} [9: 3] فَقَالَ: مَا ظَنَنْتُ أَنَّ أَمْرَ النَّاسِ قَدْ صَارَ إِلَى هَذَا. وَقَالَ لِزِيَادٍ: أَبْغِي كَاتِبًا لَقِنًا يَفْعَلُ مَا أَقُولُ، فَأُتِيَ بِكَاتِبٍ مِنْ عَبْدِ الْقَيْسِ، فَلَمْ يَرْضَهُ، فَأُتِيَ بِآخَرَ، فَقَالَ لَهُ أَبُو الْأَسْوَدِ: إِذَا رَأَيْتَنِي قَدْ فَتَحْتُ فَمِي بِالْحَرْفِ فَانْقُطْهُ نُقْطَةً فَوْقَهُ عَلَى أَعْلَاهُ، وَإِذَا ضَمَمْتُ فَمِي بِالْحَرْفِ فَانْقُطْهُ نُقْطَةً بَيْنَ يَدَيِ الْحَرْفِ، وَإِنْ كَسَرْتُ فَاجْعَلِ النُّقْطَةَ تَحْتَ الْحَرْفِ، فَإِذَا أَتْبَعْتُ شَيْئًا مِنْ ذَلِكَ غُنَّةً فَاجْعَلْ مَكَانَ النُّقْطَةِ نُقْطَتَيْنِ، فَهَذِهِ نُقَطُ أَبِي الْأَسْوَدِ. وَرَوَى أَبُو الْعَبَّاسِ الْمُبَرِّدُ، قَالَ: حَدَّثَنَا الْمَازِنِيُّ قَالَ: السَّبَبُ الَّذِي وُضِعَتْ لَهُ أَبْوَابُ النَّحْوِ وَعَلَيْهِ أُصِّلَتْ أُصُولُهُ أَنَّ ابْنَةَ أَبِي الْأَسْوَدِ قَالَتْ لَهُ: مَا أَشَدَّ الْحُرُّ؟ قَالَ: الْحَصْبَاءُ بِالرَّمْضَاءِ، قَالَتْ: إِنَّمَا تَعَجَّبْتُ مِنْ شِدَّتِهِ، فَقَالَ: أَوَقَدْ لَحَنَ النَّاسُ. فَأَخْبَرَ بِذَلِكَ عَلِيًّا ؓ، فَأَعْطَاهُ أُصُولًا بَنَى مِنْهَا، وَعَمِلَ بَعْدَهُ عَلَيْهَا. وَهُوَ أَوَّلُ مَنْ نَقَطَ الْمَصَاحِفَ،  وَأَخَذَ النَّحْوَ عَنْ أَبِي الْأَسْوَدِ عَنْبَسَةُ الْفِيلِ، ثُمَّ أَخَذَهُ عَنْ عَنْبَسَةَ مَيْمُونٌ الْأَقْرَنُ، ثُمَّ أَخَذَهُ عَنْ مَيْمُونٍ عَبْدُ اللَّهِ بْنُ أَبِي إِسْحَاقَ الْحَضْرَمِيُّ، ثُمَّ أَخَذَهُ عَنْهُ عِيسَى بْنُ عُمَرَ، وَأَخَذَهُ عَنْ عِيسَى الْخَلِيلُ بْنُ أَحْمَدَ الْفَرَاهِيدِيُّ، ثُمَّ أَخَذَهُ عَنِ الْخَلِيلِ سِيبَوَيْهِ، ثُمَّ أَخَذَهُ عَنْ سِيبَوَيْهِ الْأَخْفَشُ، وَهُوَ سَعِيدُ بْنُ مَسْعَدَةَ الْمُجَاشِعِيُّ. وَرَوَى أَبُو حَامِدٍ السِّجِسْتَانِيُّ بسنده عَنْ أَبِي الْأَسْوَدِ الدُّؤَلِيِّ، قَالَ: دَخَلْتُ عَلَى أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ فَرَأَيْتُهُ مُطْرِقًا مُتَفَكِّرًا، فَقُلْتُ: فِيمَ تُفَكِّرُ يَا أَمِيرَ الْمُؤْمِنِينَ؟ قَالَ: إِنِّي سَمِعْتُ بِبَلَدِكُمْ لَحْنًا فَأَرَدْتُ أَنْ أَضَعَ فِي أُصُولِ الْعَرَبِيَّةِ، فَقُلْتُ: إِنْ فَعَلْتَ هَذَا أَحْيَيْتَنَا، فَأَتَيْتُهُ بَعْدَ أَيَّامٍ فَأَلْقَى إِلَيَّ صَحِيفَةً فِيهَا: الْكَلَامُ كُلُّهُ: اسْمٌ وَفِعْلٌ وَحَرْفٌ، فَالِاسْمُ مَا أَنْبَأَ عَنِ الْمُسَمَّى، وَالْفِعْلُ مَا أَنْبَأَ عَنْ حَرَكَةِ الْمُسَمَّى، وَالْحَرْفُ مَا أَنْبَأَ عَنْ مَعْنًى لَيْسَ بِاسْمٍ وَلَا فِعْلٍ. ثُمَّ قَالَ لِي: تَتَبَّعْهُ وَزِدْ فِيهِ مَا وَقَعَ لَكَ، فَجَمَعْتُ مِنْهُ أَشْيَاءَ وَعَرَضْتُهَا عَلَيْهِ. وعن عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ يَعْنِي الثَّوْرِيَّ، قَالَ: سَمِعْتُ أَبَا عُبَيْدَةَ يَقُولُ: أَوَّلُ مَنْ وَضَعَ النَّحْوَ أَبُو الْأَسْوَدِ الدُّؤَلِيُّ، ثُمَّ مَيْمُونٌ الْأَقْرَنُ، ثُمَّ عَنْبَسَةُ الْفِيلِ، ثُمَّ عَبْدُ اللَّهِ بْنُ أَبِي إِسْحَاقَ.  قَالَ: وَوَضَعَ عِيسَى بْنُ عُمَرَ فِي النَّحْوِ كِتَابَيْنِ سَمَّى أَحَدَهُمَا "الْجَامِعَ"، وَالْآخَرَ "الْمُكَمِّلَ". فَقَالَ الشَّاعِرُ: بَطَلَ النَّحْوُ جَمِيعًا كُلُّهْ     غَيْرَ مَا أَحْدَثَ عِيسَى بْنُ عُمَرْ ذَاكَ إِكْمَالٌ وَهَذَا جَامِعٌ     فَهُمَا لِلنَّاسِ شَمْسٌ وَقَمَرْ قَالَ عُمَرُ بْنُ شَبَّةَ: وَحَدَّثَنَا حَيَّانُ بْنُ بِشْرٍ، بسنده عَنْ أَبِي بَكْرِ بْنِ عَاصِمٍ، قَالَ: أَوَّلُ مَنْ وَضَعَ الْعَرَبِيَّةَ أَبُو الْأَسْوَدِ الدُّؤَلِيُّ، فَجَاءَ إِلَى زِيَادٍ بِالْبَصْرَةِ، فَقَالَ: إِنِّي أَرَى الْعَرَبَ قَدْ خَالَطَتِ الْأَعَاجِمَ، فَتَغَيَّرَتْ أَلْسِنَتُهُمْ، أَفَتَأْذَنْ لِي أَنْ أَضَعَ لِلْعَرَبِ كَلَامًا يُعْرَفُونَ بِهِ وَيُقِيمُونَ بِهِ كَلَامَهُمْ؟ قَالَ: لَا، قَالَ: فَجَاءَ رَجُلٌ إِلَى زِيَادٍ، فَقَالَ أَصْلَحَ اللَّهُ الْأَمِيرَ، تُوُفِّيَ أَبَانَا وَتَرَكَ بِنُونَ، فَقَالَ: ادْعُ لِي أَبَا الْأَسْوَدِ، فَقَالَ: ضَعْ لِلنَّاسِ الَّذِي نَهَيْتُكَ أَنْ تَضَعَ لَهُمْ. قَالَ الْجَاحِظُ: أَبُو الْأَسْوَدِ مَعْدُودٌ فِي طَبَقَاتِ النَّاسِ، وَهُوَ فِي كُلِّهَا مُقَدَّمٌ، كَانَ مَعْدُودًا فِي التَّابِعِينَ وَالْفُقَهَاءِ وَالشُّعَرَاءِ وَالْمُحَدِّثِينَ وَالْأَشْرَافِ وَالْفُرْسَانِ وَالْأُمَرَاءِ وَالدُّهَاةِ وَالنَّحْوِيِّينَ وَالْحَاضِرِي الْجَوَابِ وَالنُّجَلَاءِ وَالشِّيعَةِ وَالصُّلْعِ الْأَشْرَافِ. تُوُفِّيَ أَبُو الْأَسْوَدِ فِي هَذِهِ السَّنَةِ، وَهُوَ ابْنُ خَمْسٍ وَثَمَانِينَ سَنَةً. عَامِرُ بْنُ عَبْدِ قَيْسٍ عَامِرُ بْنُ عَبْدِ اللَّهِ، وَهُوَ الَّذِي يُقَالُ لَهُ عَامِرُ بْنُ عَبْدِ قَيْسٍ:   أَدْرَكَ الصَّدْرَ الْأَوَّلَ، وَرَوَى عَنْ عُمَرَ، وَكَانَ مُلَازِمًا لِلتَّعَبُّدِ، غَايَةً فِي التَّزَهُّدِ، وَكَانَ كَعْبُ الْأَحْبَارِ يَقُولُ: هَذَا رَاهِبُ هَذِهِ الْأُمَّةِ. فعَنْ عَامِرِ بْنِ يَسَافٍ، قَالَ: سَمِعْتُ الْمُعَلَّى بْنَ زِيَادٍ يَقُولُ: كَانَ عَامِرُ بْنُ عَبْدِ اللَّهِ قَدْ فَرَضَ عَلَى نَفْسِهِ كُلَّ يَوْمٍ أَلْفَ رَكْعَةٍ، وَكَانَ إِذَا صَلَّى الْعَصْرَ جَلَسَ وَقَدِ انْتَفَخَتْ سَاقَاهُ مِنْ طُولِ الْقِيَامِ، فَيَقُولُ: يَا نَفْسُ، بِهَذَا أُمِرْتِ، وَلِهَذَا خُلِقْتِ، يُوشَكُ أَنْ يَذْهَبَ الْعَنَاءُ. وَكَانَ يَقُولُ لِنَفْسِهِ: قُومِي يَا مَأْوَى كُلِّ سَوْءَةٍ، فَوَعِزَّةِ رَبِّكَ لَأَزْحَفَنَّ بِكِ زُحُوفَ الْبَعِيرِ، وَإِنِ اسْتَطَعْتُ أَلَّا تَمَسَّ الْأَرْضُ مِنْ زَهَمِكِ لَأَفْعَلَنَّ، ثُمَّ يَتَلَوَّى كَمَا يَتَلَوَّى الْحَبُّ عَلَى الْمِقْلَاةِ، ثُمَّ يَقُومُ فَيُنَادِي: اللَّهُمَّ إِنَّ النَّارَ قَدْ مَنَعَتْنِي مِنَ النَّوْمِ فَاغْفِرْ لِي. فضالة بن عبيد فَضَالَةُ بْنُ عُبَيْدِ بْنِ نَافِذٍ، أَبُو مُحَمَّدٍ الْأَنْصَارِيُّ:  صَاحَبَ رَسُولَ اللَّهِ ﷺ، وَسَكَنَ الشَّامَ، وَكَانَ قَاضِيًا لِمُعَاوِيَةَ، وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. يَزِيدُ بْنُ رَبِيعَةَ بْنِ مُفَرِّغٍ، أَبُو عُثْمَانَ الْحِمْيَرِيُّ يَزِيدُ بْنُ رَبِيعَةَ بْنِ مُفَرِّغٍ، أَبُو عُثْمَانَ الْحِمْيَرِيُّ: سُمِّيَ جَدُّهُ مُفَرِّغًا لِأَنَّهُ رَاهَنَ عَلَى سِقَاءِ لَبَنٍ أَنْ يَشْرَبَهُ كُلَّهُ، فَشَرِبَهُ حَتَّى فَرَّغَهُ، فَسُمِّيَ مُفَرِّغًا. وَكَانَ يَزِيدُ شَاعِرًا مُحْسِنًا غَزِلًا، وَالسَّيِّدُ مِنْ وَلَدِهِ. وَمَدَحَ مَرْوَانَ بْنَ الْحَكَمِ، فَقَالَ: وَأَقَمْتُمُ سُوقَ الثَّنَاءِ وَلَمْ تَكُنْ     سُوقُ الثَّنَاءِ تُقَامُ فِي الْأَسْوَاقِ فَكَأَنَّمَا جَعَلَ الْإِلَهُ إِلَيْكُمُ     قَبْضَ النُّفُوسِ وَقِسْمَةَ الْأَرْزَاقِ وَكَانَ يَزِيدُ يَهْوَى أَنَاهِيدَ بِنْتَ الْأَعْنَقِ، وَكَانَ الْأَعْنَقُ دِهْقَانًا مِنْ دَهَاقِينِ الْأَهْوَازِ، فَنَزَلَ مَرَّةً بِالْمَوْصِلِ فَزَوَّجُوهُ امْرَأَةً، فَلَمَّا كَانَ الْيَوْمُ الَّذِي يَكُونُ الْبِنَاءُ فِي لَيْلَتِهِ خَرَجَ يَتَصَيَّدُ وَمَعَهُ غُلَامُهُ بُرْدٌ، فَإِذَا هُوَ بِدِهْقَانٍ عَلَى حِمَارٍ، فَقَالَ لَهُ: مِنْ أَيْنَ أَقْبَلْتَ؟ قَالَ: مِنَ الْأَهْوَازِ، قَالَ: مَا فَعَلَتْ دِهْقَانَةٌ يُقَالُ لَهَا أَنَاهِيدُ بِنْتُ أَعْنَقَ؟ فَقَالَ: صَدِيقَةُ ابْنِ مُفَرِّغٍ؟ قَالَ: نَعَمْ، قَالَ: مَا تَجِفُّ جُفُونُهَا مِنَ الْبُكَاءِ عَلَيْهِ، فَقَالَ لِغُلَامِهِ بُرْدٍ: أَتَسْمَعُ؟ قَالَ: نَعَمْ، قَالَ: هُوَ بِالرَّحْمَنِ كَافِرٌ إِنْ لَمْ يَكُنْ وَجْهِي هَذَا إِلَيْهَا، فَقَالَ لَهُ بُرْدٌ: أَكْرَمَكَ الْقَوْمُ، وَزَوَّجُوكَ كَرِيمَتَهُمْ، ثُمَّ تَصْنَعُ هَذَا بِهِمْ، وَتُقْدِمُ عَلَى ابْنِ زِيَادٍ بَعْدَ خَلَاصِكَ مِنْهُ، فَقَالَ: دَعْ ذَا عَنْكَ، هُوَ بِالرَّحْمَنِ كَافِرٌ إِنْ رَجَعَ عَنِ الْأَهْوَازِ، وَمَضَى عَلَى وَجْهِهِ إِلَى الْبَصْرَةِ، ثُمَّ جَعَلَ يَخْتَلِفُ إِلَى الْأَهْوَازِ فَيَزُورُ أَنَاهِيدَ، وَقَدِمَ عَلَى عُبَيْدِ اللَّهِ بْنِ أَبِي بَكْرَةَ، فَأَمَرَ لَهُ بِمِائَةِ أَلْفِ دِرْهَمٍ، وَمِائَةِ وَصِيفٍ، وَمِائَةِ نَجِيبَةٍ، وَكَانَ يَزِيدُ قَدْ لَزِمَهُ غُرَمَاؤُهُ بِدَيْنٍ عَلَيْهِ، فَقَالَ لَهُمُ: انْطَلِقُوا، فَجَلَسَ عَلَى بَابِ الْأَمِيرِ، فَخَرَجَ مِنْ عِنْدِ الْأَمِيرِ أَبُو عُمَرَ بْنُ عُبَيْدِ اللَّهِ بْنِ مَعْمَرٍ، وَأَبُو طَلْحَةَ الطَّلَحَاتِ، فَلَمَّا رَآهُ قَالَ: أَبَا عُثْمَانَ مَا أَقْعَدَكَ هَا هُنَا؟ قَالَ: غُرَمَائِي هَؤُلَاءِ قَدْ لَزِمُونِي بَدَيْنٍ، قَالَ: وَكَمْ هُوَ؟ قَالَ: سَبْعُونَ أَلْفًا، قَالَ: عَلَيَّ مِنْهَا عَشَرَةُ آلَافٍ، ثُمَّ خَرَجَ الْآخَرُ فَسَأَلَهُ، فَقَالَ: عَلَيَّ عَشَرَةُ آلَافٍ، فَجَعَلَ النَّاسُ يَخْرُجُونَ فَيَضْمَنُ كُلُّ وَاحِدٍ مِنْهُمْ شَيْئًا إِلَى أَنْ خَرَجَ عَبْدُ اللَّهِ بْنُ أَبِي بَكْرَةَ، فَسَأَلَهُ، فَأَخْبَرَهُ، فَقَالَ: وَكَمْ ضُمِنَ عَنْكَ؟ قَالَ: أَرْبَعُونَ أَلْفًا، قَالَ: اسْتَمْتِعْ بِهَا وَعَلَيَّ دَيْنُكَ أَجْمَعُ. وَكَانَ عَمُّ يَزِيدَ يُعَنِّفُهُ فِي حُبِّ أَنَاهِيدَ، وَيَعْزِلُهُ وَيُعَيِّرُهُ، فَقَالَ لَهُ: يَا عَمُّ، إِنَّ لِي بِالْأَهْوَازِ حَاجَةً، لِي عَلَى قَوْمٍ بِهَا ثَلَاثُونَ أَلْفَ دِرْهَمٍ، فَإِنْ رَأَيْتَ أَنْ تَتَجَشَّمَ [الْعَنَاءَ] مَعِيَ وَتُطَالِبَ بِحَقِّي، فَأَجَابَهُ، فَاسْتَأْجَرَ سَفِينَةً وَتَوَجَّهَ إِلَى الْأَهْوَازِ، فَكَتَبَ إِلَى أَنَاهِيدَ: تَهَيَّئِي وَتَزَيَّنِي وَاخْرُجِي إِلَيَّ مَعَ جَوَارِيكِ، فَإِنِّي مُوَافِيكِ، فَلَمَّا نَزَلُوا مَنْزِلَهَا خَرَجَتْ إِلَيْهِمْ فِي هَيْئَتِهَا، فَلَمَّا رَآهَا عَمُّهُ قَالَ لَهُ: قَبَّحَكَ اللَّهُ، هَلَّا عَلَقْتَ مِثْلَ هَذِهِ، قَالَ: يَا عَمُّ، أَوْقَدَ أَعْجَبَتْكَ؟ قَالَ: وَمَنْ لَا تُعْجِبُهُ هَذِهِ، قَالَ: أَبِجَدٍّ [مِنْكَ] تَقُولُ هَذَا؟ قَالَ: نَعَمْ وَاللَّهِ، قَالَ: فَإِنَّهَا وَاللَّهِ هَذِهِ بِعَيْنِهَا. فَقَالَ: إِنَّمَا أَشْخَصْتَنِي لِأَجْلِهَا؟! [قَالَ: نَعَمْ]، ثُمَّ انْصَرَفَ وَأَقَامَ هُوَ مَعَهَا إِلَى أَنْ مَاتَ فِي زَمَنِ الطَّاعُونِ أَيَّامَ مُصْعَبِ بْنِ الزُّبَيْرِ.

Translation

✧ [THE DEATHS] In this year died Jābir b. Samurah. Among the notable people who died in it: Jābir b. Samurah b. Junādah He had companionship and transmission, and his father also had companionship and transmission. He settled in Kufa and died there this year. It is said: He died in the year sixty-six. God knows best. Asmāʾ bt. Yazīd b. al-Sakan al-Anṣāriyyah. Asmāʾ bt. Yazīd b. al-Sakan al-Anṣāriyyah She pledged allegiance to the Prophet ﷺ, and on the day of al-Yarmūk, on her wedding night, she killed nine Byzantines with the pole of her tent. She lived in Damascus, and her grave is at Bāb al-Ṣaghīr. Ḥassān b. Mālik b. Baḥdal. Ḥassān b. Mālik b. Baḥdal, the commander Abū Sulaymān al-Baḥdalī al-Kalbī. It was he who undertook the pledge of allegiance to Marwān. It is said that they greeted him with the caliphate for forty days, then he handed it over to Marwān. The palace of Ḥassān is in Damascus, known as the palace of Ibn Abī al-Ḥadīd, and it is the palace of the Baḥādilah. He died in this year. And God, glorified be He, knows best. Yūsuf b. al-Ḥakam al-Thaqafī. Yūsuf b. al-Ḥakam al-Thaqafī the father of al-Ḥajjāj. He came from al-Ṭāʾif to Syria, then went to Egypt and Madinah, and he used to keep close to Marwān. ʿAbd al-Raḥmān b. al-Ḥakam. ʿAbd al-Raḥmān b. al-Ḥakam the brother of Marwān. He witnessed the house with ʿUthmān b. ʿAffān. He was an excellent poet, and he had standing with Muʿāwiyah and his son. In this year was killed Zuhayr b. Qays, governor of Ifrīqiyah. Al-Aḥnaf b. Qays b. Muʿāwiyah. Al-Aḥnaf b. Qays b. Muʿāwiyah [b. Ḥuṣayn] al-Saʿdī al-Tamīmī. His name was al-Ḍaḥḥāk, and it is said: Ṣakhr, and his kunyah was Abū Baḥr. His mother gave birth to him while he was aḥnaf (with bent legs), so she used to dandle him and say: By God, were it not for the bending in his leg, and thinness in his shank from its leanness, there would be none like him among your youths. He lived in the time of the Messenger of God ﷺ, and the Messenger of God ﷺ sent to his people someone to offer them Islam. Al-Aḥnaf said: He calls to good, and I hear nothing but good. That was mentioned to the Messenger of God ﷺ, and he said: "O God, forgive al-Aḥnaf." Al-Aḥnaf used to say: Nothing is more hoped for by me than that. He transmitted from ʿUmar, ʿAlī, and Abū Dharr. It was he who conquered Marw al-Rūdh, and al-Ḥasan and Ibn Sīrīn were in his army. He was a learned master, and he used to attend upon Muʿāwiyah and remain silent for a long time. Muʿāwiyah said: O Abū Baḥr, speak. He said: I fear God if I lie, and I fear you if I speak truth. He used to pray at night much, and he would place the lamp near him, then put his finger to the fire, then say: O Aḥnaf, what made you do what you did on such-and-such a day. He used to fast, and it was said to him: You are an old man, and fasting weakens you. He said: I am preparing it for a long evil. From ʿAlī b. ʿUbayd Allāh al-Ṭūsī, who said: Muʿāwiyah b. Hishām b. ʿAbd al-Malik said to Khālid b. Ṣafwān: Why did al-Aḥnaf b. Qays attain among you what he attained? He said: If you wish, I will tell you a thousand, and if you wish, I will omit the account for you as omission. [He said: Omit it as omission.] He said: If you wish, three; if you wish, two; and if you wish, one. [He said: What are the three?] He said: As for the three, he was not greedy, he did not envy, and he did not withhold a right. He said: What are the two? He said: He was granted success in good and protected from evil. He said: What is the one? He said: He was the sternest of people against himself as a ruler. From al-Shaʿbī, who said: Al-Aḥnaf b. Qays said to me: O Shaʿbī. I said: At your service. He said: Eight who, if they are humiliated, should blame none but themselves. I said: Who are they? He said: The one who comes to a table to which he was not invited, the one who enters between two people in their conversation without their having brought him in, the one who takes charge over the master of the house in his house, the one who rushes with familiarity upon the ruler, the one who sits in a gathering of which he is not worthy, the one who directs his talk to someone who does not listen to him, the one who covets the surplus of a miser, and the one who places his need with his enemy. He said: O Shaʿbī, shall I not point you to the chronic disease? I said: Yes. He said: Bad character and obscene tongue. He said: I said to him: Point me to manly virtue that has no flaw. He said: Excellent, excellent, O Shaʿbī, you have asked a great thing: sparing character and restraining from what is ugly. Al-Aḥnaf used to say: Part of lordship is patience under humiliation, and forbearance suffices as a helper. He said: No one contended with me but I took of my affair one of three: if he was above me, I acknowledged his worth; if he was below me, I raised myself above him; and if he was my equal, I bestowed favor upon him. Ziyād b. al-Aḥnaf said: He attained such honor and lordship that governorship does not benefit him [with it] and dismissal does not harm him. Khālid b. Ṣafwān said: Al-Aḥnaf b. Qays used to flee from honor, and honor pursued him. From Mughīrah, who said: The nephew of al-Aḥnaf complained to al-Aḥnaf b. Qays of a toothache. Al-Aḥnaf said to him: I lost my eye forty years ago, and I have not mentioned it to anyone. From Muḥammad b. al-Ḥusayn, who said: Qabīṣah narrated to us, saying: It was said to al-Aḥnaf b. Qays: Will you not go to the commanders? He said: He brought out a broken jar, turned it over, and there were fragments. Then he said: Whoever is rewarded with the like of this, what need has he to go to them?! Muḥammad b. Saʿd said: Al-Aḥnaf was a friend of Muṣʿab b. al-Zubayr. He came to him in Kufa when Muṣʿab was its governor, and he died with him. Muṣʿab was seen walking in his funeral procession without a cloak. Abū al-Aswad al-Duʾalī. Ẓālim b. ʿUmar b. Sufyān, Abū al-Aswad al-Duʾalī: Yūsuf b. Ḥabīb said: Al-Dūl are from Banū Ḥanīfah, with quiescent wāw; al-Dīl are ʿAbd al-Qays, with quiescent yāʾ; and al-Duʾal are in Kinānah, the clan of Abū al-Aswad al-Duʾalī. Abū al-Aswad transmitted from ʿUmar, ʿAlī, al-Zubayr, Abū Dharr, and ʿImrān b. Ḥuṣayn. ʿAbd Allāh b. ʿAbbās appointed him as his deputy when he left Basra, and ʿAlī b. Abī Ṭālib ؓ confirmed him. He loved ʿAlī ؓ with intense love, and he is the one who said: The contemptible ones, Banū Qushayr, say throughout time: Do not forget ʿAlī. I love Muḥammad with intense love, and ʿAbbās and Ḥamzah, the close one. If their love is right guidance, I attain it; I am not mistaken if it is error. And he was the first to establish grammar. Muḥammad b. Sallām said: The first to found Arabic and set its rules, establishing the chapter of the agent and the object, the annexation, and the particles of rafʿ, naṣb, jarr, and jazm; Yaḥyā b. Yaʿmar took that from him. Abū ʿUbaydah Maʿmar b. al-Muthannā said: Abū al-Aswad took Arabic from ʿAlī b. Abī Ṭālib, and he did not impart any of what he took from ʿAlī to another until Ziyād sent to him: Make something that will be a model by which we may know the Book of God. He did not do it until he heard a reciter recite: {That God is free from the polytheists and His Messenger} [9:3]. He said: I did not think that the matter of the people had come to this. And he said to Ziyād: Seek for me a keen scribe who will do what I say. A scribe from ʿAbd al-Qays was brought, but he was not pleased with him. Another was brought, and Abū al-Aswad said to him: When you see me open my mouth with a letter, put a dot above it at its top; when I close my mouth with a letter, put a dot in front of the letter; and if I make kasrah, put the dot under the letter; and if I follow any of that with a nasal sound, put two dots in place of the one dot. These are the dots of Abū al-Aswad. Abū al-ʿAbbās al-Mubarrad narrated, saying: Al-Māzinī narrated to us, saying: The reason for which the chapters of grammar were established and its principles founded was that the daughter of Abū al-Aswad said to him: What is the most intense heat (mā ashaddu al-ḥurr)? He said: The pebbles in the scorching sun. She said: I only wondered at its intensity. He said: Have the people then committed solecism? He informed ʿAlī ؓ of that, and ʿAlī gave him principles from which he built, and after him others worked upon them. He was the first to dot the copies of the Quran. ʿAnbasah al-Fīl took grammar from Abū al-Aswad, then Maymūn al-Aqran took it from ʿAnbasah, then ʿAbd Allāh b. Abī Isḥāq al-Ḥaḍramī took it from Maymūn, then ʿĪsā b. ʿUmar took it from him, and al-Khalīl b. Aḥmad al-Farāhīdī took it from ʿĪsā, then Sībawayh took it from al-Khalīl, then al-Akhfash, who is Saʿīd b. Masʿadah al-Mujāshiʿī, took it from Sībawayh. Abū Ḥāmid al-Sijistānī narrated with his chain from Abū al-Aswad al-Duʾalī, who said: I entered upon the Commander of the Faithful ʿAlī b. Abī Ṭālib ؓ and saw him with head bowed, reflecting. I said: About what are you reflecting, O Commander of the Faithful? He said: I have heard in your land solecism, so I wanted to establish the principles of Arabic. I said: If you do this, you will revive us. I came to him after some days, and he handed me a page in which was: All speech is noun, verb, and particle. The noun is that which tells of the named; the verb is that which tells of the movement of the named; and the particle is that which tells of a meaning that is neither noun nor verb. Then he said to me: Follow it up and add to it what occurs to you. So I collected things from it and presented them to him. From ʿAbd Allāh b. Muḥammad, meaning al-Thawrī, who said: I heard Abū ʿUbaydah say: The first to establish grammar was Abū al-Aswad al-Duʾalī, then Maymūn al-Aqran, then ʿAnbasah al-Fīl, then ʿAbd Allāh b. Abī Isḥāq. He said: ʿĪsā b. ʿUmar wrote two books on grammar, naming one of them "al-Jāmiʿ" and the other "al-Mukmil." The poet said: Grammar altogether has become void, except what ʿĪsā b. ʿUmar produced. That is completion, and this is comprehensive, so they are for the people a sun and a moon. ʿUmar b. Shabbah said: Ḥayyān b. Bishr narrated to us with his chain from Abū Bakr b. ʿĀṣim, who said: The first to establish Arabic was Abū al-Aswad al-Duʾalī. He came to Ziyād in Basra and said: I see that the Arabs have mingled with the non-Arabs and their tongues have changed. Will you permit me to establish for the Arabs speech by which they may be known and by which they may set right their speech? He said: No. Then a man came to Ziyād and said: May God set the commander right, our father died and left sons (taraka banūna). He said: Summon Abū al-Aswad for me, then he said: Establish for the people that which I forbade you to establish for them. Al-Jāḥiẓ said: Abū al-Aswad is counted among the classes of people, and in all of them he is foremost. He was counted among the Followers, the jurists, the poets, the traditionists, the nobles, the horsemen, the commanders, the shrewd, the grammarians, those quick in answer, the generous, the Shia, and the bald nobles. Abū al-Aswad died in this year at the age of eighty-five. ʿĀmir b. ʿAbd Qays. ʿĀmir b. ʿAbd Allāh, who is called ʿĀmir b. ʿAbd Qays: He lived in the early period and transmitted from ʿUmar. He was constant in worship, extreme in asceticism. Kaʿb al-Aḥbār used to say: This is the monk of this community. From ʿĀmir b. Yasāf, who said: I heard al-Muʿallā b. Ziyād say: ʿĀmir b. ʿAbd Allāh had imposed upon himself a thousand rakʿahs every day. When he prayed the afternoon prayer, he would sit while his legs were swollen from long standing, and he would say: O self, for this you were commanded, and for this you were created. Soon the toil will pass. He used to say to himself: Rise, O abode of every evil; by the might of your Lord, I will drag you like the dragging of a camel, and if I can keep the earth from touching your grease, I will do so. Then he would writhe as a seed writhes on a frying pan, then stand and call: O God, the Fire has kept me from sleep, so forgive me. Faḍālah b. ʿUbayd. Faḍālah b. ʿUbayd b. Nāfidh, Abū Muḥammad al-Anṣārī: He accompanied the Messenger of God ﷺ, settled in Syria, and was a judge for Muʿāwiyah. He died in this year. Yazīd b. Rabīʿah b. Mufarrigh, Abū ʿUthmān al-Ḥimyarī. Yazīd b. Rabīʿah b. Mufarrigh, Abū ʿUthmān al-Ḥimyarī: His grandfather was named Mufarrigh because he wagered on a skin of milk that he would drink it all, and he drank it until he emptied it, so he was called Mufarrigh. Yazīd was an excellent, amatory poet, and the sayyid was from his descendants. He praised Marwān b. al-Ḥakam, saying: You established the market of praise, and the market of praise was not established in the markets. It is as if God has made to you the seizing of souls and the division of provisions. Yazīd loved Anāhīd bt. al-Aʿnaq, and al-Aʿnaq was a dihqān of the dihqāns of al-Ahwāz. Once he stopped at al-Mawṣil, and they married him to a woman. On the day when the consummation was to be that night, he went out hunting with his servant Burd. There he met a dihqān on a donkey. He said to him: From where have you come? He said: From al-Ahwāz. He said: What has become of a dihqān woman called Anāhīd bt. Aʿnaq? He said: The friend of Ibn Mufarrigh? He said: Yes. He said: Her eyelids do not dry from weeping over him. He said to his servant Burd: Do you hear? He said: Yes. He said: He is an unbeliever in the Merciful if my face does not go to her. Burd said to him: The people honored you and gave you in marriage their noble daughter, then you do this to them, and you go to Ibn Ziyād after having escaped from him. He said: Leave that aside. He is an unbeliever in the Merciful if he turns back from al-Ahwāz. And he went on his way to Basra, then he kept going to al-Ahwāz to visit Anāhīd. He came to ʿUbayd Allāh b. Abī Bakrah, who ordered for him a hundred thousand dirhams, a hundred servants, and a hundred noble camels. Yazīd was pursued by his creditors for a debt he owed, so he said to them: Go away. He sat at the gate of the commander. Abū ʿUmar b. ʿUbayd Allāh b. Maʿmar and Abū Ṭalḥah al-Ṭalaḥāt came out from the commander. When he saw him, he said: Abū ʿUthmān, what has made you sit here? He said: These creditors of mine have seized me for a debt. He said: How much is it? He said: Seventy thousand. He said: Ten thousand of it is on me. Then the other came out and asked him, and he said: Ten thousand is on me. People kept coming out, each guaranteeing something, until ʿAbd Allāh b. Abī Bakrah came out and asked him, and he told him. He said: How much has been guaranteed for you? He said: Forty thousand. He said: Enjoy it, and your entire debt is on me. Yazīd's paternal uncle used to reproach him for his love of Anāhīd, and would censure and shame him for it. So he said to him: "O uncle, I have a need in al-Ahwāz; thirty thousand dirhams are owed to me by a people there. If you see fit to endure [the hardship] with me and demand my right, then I will answer you." And he accompanied him, hired a ship, and set out for al-Ahwāz. He then wrote to Anāhīd: "Prepare yourself, adorn yourself, and come out to me with your slave-girls, for I am coming to you." When they alighted at her dwelling, she came out to them in her finery. When his uncle saw her, he said to him: "May God make you ugly! Why did you not attach yourself to someone like this?" He said: "O uncle, has she pleased you?" He said: "Who would not be pleased by this one?" He said: "Do you say this in earnest?" He said: "Yes, by God." He said: "Then, by God, she is this very one." He said: "Did you bring me here only for her sake?!" He said: "Yes." Then he departed, and Yazīd stayed with her until he died during the time of the plague in the days of Muṣʿab b. al-Zubayr.

Grades by grader

No grade is recorded for this wording.