Tarikh (al-Tabari) 2318
Then the Year Seventy-Two Began
الْأَحْنَفُ بْنُ قَيْسِ بْنِ مُعَاوِيَةَ بْنِ حُصَيْنٍ وَمِمَّنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ الْأَحْنَفُ بْنُ قَيْسِ بْنِ مُعَاوِيَةَ بْنِ حُصَيْنٍ ، التَّمِيمِيُّ السَّعْدِيُّ، أَبُو بَحْرٍ الْبَصْرِيُّ ابْنُ أَخِي صَعْصَعَةَ بْنِ مُعَاوِيَةَ، وَالْأَحْنَفُ لَقَبٌ لَهُ، وَإِنَّمَا اسْمُهُ الضَّحَّاكُ، وَقِيلَ: صَخْرٌ، أَسْلَمَ فِي حَيَاةِ النَّبِيِّ ﷺ وَلَمْ يَرَهُ، وَجَاءَ فِي حَدِيثٍ أَنَّ رَسُولَ اللَّهِ ﷺ دَعَا لَهُ. وَكَانَ سَيِّدًا شَرِيفًا مُطَاعًا مُؤْمِنًا، عَلِيمَ اللِّسَانِ، وَكَانَ يُضْرَبُ بِحِلْمِهِ الْمَثَلُ، وَلَهُ أَخْبَارٌ فِي حِلْمِهِ سَارَتْ بِهَا الرُّكْبَانُ، قَالَ عَنْهُ عُمَرُ بْنُ الْخَطَّابِ: هُوَ مُؤْمِنٌ عَلِيمُ اللِّسَانِ. وَقَالَ الْحَسَنُ الْبَصْرِيُّ: مَا رَأَيْتُ شَرِيفَ قَوْمٍ أَفْضَلَ مِنْهُ. وَقَالَ أَحْمَدُ بْنُ عَبْدِ اللَّهِ الْعِجْلِيُّ: هُوَ بَصْرِيٌّ تَابِعِيٌّ ثِقَةٌ، وَكَانَ سَيِّدَ قَوْمِهِ، وَكَانَ أَعْوَرَ أَحْنَفَ الرِّجْلَيْنِ، دَمِيمًا قَصِيرًا كَوْسَجًا، لَهُ بَيْضَةٌ وَاحِدَةٌ، احْتَبَسَهُ عُمَرُ سَنَةً يَخْتَبِرُهُ، ثُمَّ قَالَ: هَذَا وَاللَّهِ السَّيِّدُ. وَقِيلَ: إِنَّهُ خَطَبَ عِنْدَ عُمَرَ فَأَعْجَبَهُ مَنْطِقُهُ، قِيلَ: ذَهَبَتْ عَيْنُهُ بِالْجُدَرِيِّ، وَقِيلَ: فِي فَتْحِ سَمَرْقَنْدَ. وَقَالَ يَعْقُوبُ بْنُ سُفْيَانَ: كَانَ الْأَحْنَفُ جَوَادًا حَلِيمًا، وَكَانَ رَجُلًا صَالِحًا، أَدْرَكَ الْجَاهِلِيَّةَ ثُمَّ أَسْلَمَ، وَذُكِرَ لِلنَّبِيِّ ﷺ فَاسْتَغْفَرَ لَهُ. وَقَالَ مُحَمَّدُ بْنُ سَعْدٍ: كَانَ ثِقَةً مَأْمُونًا قَلِيلَ الْحَدِيثِ، وَكَانَ كَثِيرَ الصَّلَاةِ بِاللَّيْلِ، وَكَانَ يُسْرِجُ الْمِصْبَاحَ، وَكَانَ يَضَعُ إِصْبَعَهُ فِيهِ، ثُمَّ يَقُولُ لِنَفْسِهِ: إِذَا لَمْ تَصْبِرْ عَلَى الْمِصْبَاحِ، فَكَيْفَ تَصْبِرُ عَلَى نَارِ جَهَنَّمَ ؟ وَقِيلَ لَهُ: بِأَيِّ شَيْءٍ سَوَّدَكَ قَوْمُكَ ؟ قَالَ: لَوْ عَابَ الْمَاءَ النَّاسُ مَا شَرِبْتُهُ. وَكَانَ الْأَحْنَفُ لَا يَحْسُدُ، وَلَا يَجْهَلُ، وَلَا يَدْفَعُ الْحَقَّ، وَقَالَ: إِنَّ مِنَ السُّؤْدُدِ الصَّبْرَ عَلَى الذُّلِّ، وَكَفَى بِالْحِلْمِ نَاصِرًا. وَقَالَ: مَا نَازَعَنِي أَحَدٌ إِلَّا أَخَذْتُ مِنْ أَمْرِي إِحْدَى ثَلَاثٍ: إِنْ كَانَ فَوْقِي عَرَفْتُ قَدْرَهُ، وَإِنْ كَانَ دُونِي رَفَعْتُ نَفْسِي عَنْهُ، وَإِنْ كَانَ مِثْلِي تَفَضَّلْتُ. وَقَالَ: مَا ذَكَرْتُ أَحَدًا بِسُوءٍ بَعْدَ أَنْ يَقُومَ مِنْ عِنْدِي، وَلَا سَمِعْتُ كَلِمَةً تَسُوءُنِي إِلَّا طَأْطَأَتُ رَأْسِي ; لِمَا هُوَ أَعْظَمُ مِنْهَا. وَأَغْلَظَ لَهُ رِجْلٌ فِي الْكَلَامِ، فَلَمَّا وَصَلَ إِلَى نَادِي قَوْمِهِ وَقَفَ، وَقَالَ: إِنْ كَانَ عِنْدَكَ شَيْءٌ آخَرُ فَقُلْ ; لِئَلَّا يَسْمَعَكَ قَوْمِي فَيُؤْذُوكَ. وَقِيلَ: إِنَّ عَبْدَ الْمَلِكِ بْنِ مَرْوَانَ كَتَبَ إِلَيْهِ يَدْعُوهُ لِنَفْسِهِ، وَيَعِدُهُ بِوِلَايَةِ الشَّامِ، فَقَالَ: يَدْعُونِي ابْنُ الزَّرْقَاءِ إِلَى وِلَايَةِ الشَّامِ، وَاللَّهِ وَدِدْتُ أَنَّ بَيْنِي وَبَيْنَهُمْ جَبَلًا مِنْ نَارٍ. وَكَانَ زِيَادُ بْنُ أَبِيهِ يَقُولُ: قَدْ بَلَغَ الْأَحْنَفُ مِنَ السُّؤْدُدِ وَالشَّرَفِ مَا لَا يَنْفَعُهُ مَعَهُ وِلَايَةٌ، وَلَا يَضُرُّهُ عَزْلٌ، وَإِنَّهُ لَيَفِرُّ مِنَ الشَّرَفِ وَهُوَ يَتْبَعُهُ. وَقَالَ الْحَاكِمُ: وَهُوَ الَّذِي افْتَتَحَ مَرْوَ الرُّوذِ، وَكَانَ الْحَسَنُ وَابْنُ سِيرِينَ فِي جَيْشِهِ. وَقِيلَ: إِنَّهُ مَاتَ سَنَةَ سَبْعٍ وَسِتِّينَ - وَقِيلَ غَيْرُ ذَلِكَ - عَنْ سَبْعِينَ سَنَةٍ. وَقِيلَ: عَنْ أَكْثَرِ مِنْ ذَلِكَ. وَمِنْ كَلَامِهِ وَقَدْ سُئِلَ عَنِ الْحِلْمِ مَا هُوَ ؟ فَقَالَ: الذُّلُّ مَعَ الصَّبْرِ. وَكَانَ إِذَا تَعَجَّبَ النَّاسُ مِنْ حِلْمِهِ يَقُولُ: وَاللَّهِ إِنِّي لَأَجِدُ مَا تَجِدُونَ وَلَكِنِّي صَبُورٌ. وَقَالَ: وَجَدْتُ الْحِلْمَ أَنْصَرَ لِي مِنَ الرِّجَالِ. وَقَدِ انْتَهَى إِلَيْهِ الْحِلْمُ وَالسُّؤْدُدُ، وَقَالَ: أَحْيِ مَعْرُوفَكَ بِإِمَاتَةِ ذِكْرِهِ. وَقَالَ: عَجِبْتُ لِمَنْ يَجْرِي فِي مَجْرَى الْبَوْلِ مَرَّتَيْنِ كَيْفَ يَتَكَبَّرُ ؟ ! وَقَالَ: مَا أَتَيْتُ بَابَ أَحَدٍ مِنْ هَؤُلَاءِ إِلَّا أَنْ أُدْعَى، وَلَا دَخَلْتُ بَيْنَ اثْنَيْنِ إِلَّا أَنْ يُدْخِلَانِي بَيْنَهُمَا. وَقَالَ لَهُ رَجُلٌ: بِمَ سُدْتَ قَوْمَكَ ؟ قَالَ: بِتَرْكِي مِنْ أَمَرِكَ مَا لَا يَعْنِينِي، كَمَا عَنَاكَ مِنْ أَمْرِي مَا لَا يَعْنِيكَ. وَأَغْلَظَ لَهُ رِجْلٌ فِي الْكَلَامِ، وَقَالَ: وَاللَّهِ يَا أَحَنَفُ، لَئِنْ قُلْتَ لِي وَاحِدَةً لَتَسْمَعَنَّ بَدَلَهَا عَشْرًا. فَقَالَ لَهُ: إِنَّكَ إِنْ قُلْتَ لِي عَشْرًا لَا تَسْمَعُ مِنِّي وَاحِدَةً. وَكَانَ يَقُولُ فِي دُعَائِهِ: اللَّهُمَّ إِنْ تُعَذِّبْنِي فَأَنَا أَهْلٌ لِذَلِكَ، وَإِنْ تَغْفِرْ لِي فَأَنْتَ أَهْلٌ لِذَلِكَ. وَقَدْ كَانَ زِيَادُ بْنُ أَبِيهِ يُقَرِّبُهُ وَيُعَظِّمُهُ وَيُدْنِيهِ، فَلَمَّا مَاتَ زِيَادٌ وَوَلِيَ ابْنُهُ عُبَيْدِ اللَّهِ لَمْ يَرْفَعْ بِهِ رَأْسًا، فَتَأَخَّرَتْ عِنْدَهُ مَنْزِلَتُهُ ; لِقُبْحِ مَنْظَرِهِ، وَصَارَ يُقَدِّمُ عَلَيْهِ مَنْ هُوَ دُونَهُ، فَلَمَّا وَفَدَ بِرُؤَسَاءِ أَهْلِ الْعِرَاقِ عَلَى مُعَاوِيَةَ، أَدْخَلَهُمْ عَلَيْهِ عَلَى مَرَاتِبِهِمْ عِنْدَهُ، فَكَانَ الْأَحْنَفُ آخِرَ مَنْ أَدْخَلَهُ عَلَيْهِ، فَلَمَّا رَآهُ مُعَاوِيَةُ أَجَلَّهُ وَعَظَّمَهُ، وَأَدْنَاهُ وَكَرَّمَهُ، وَأَجْلَسَهُ مَعَهُ عَلَى الْفِرَاشِ، ثُمَّ أَقْبَلَ عَلَيْهِ يُحَادِثُهُ دُونَهُمْ، ثُمَّ شَرَعَ الْحَاضِرُونَ فِي الثَّنَاءِ عَلَى عُبَيْدِ اللَّهِ بْنِ زِيَادٍ، وَالْأَحْنَفُ سَاكِتٌ، فَقَالَ لَهُ مُعَاوِيَةُ: مَا لَكَ لَا تَتَكَلَّمُ ؟ قَالَ: إِنْ تَكَلَّمْتُ خَالَفْتُهُمْ. فَقَالَ مُعَاوِيَةُ: اشْهَدُوا عَلَيَّ أَنِّي قَدْ عَزَلْتُ عُبَيْدَ اللَّهِ عَنِ الْعِرَاقِ. ثُمَّ قَالَ لَهُمْ: انْظُرُوا لَكُمْ نَائِبًا عَلَيْكُمْ. وَأَجَّلَهُمْ ثَلَاثَةَ أَيَّامٍ، فَاخْتَلَفُوا بَيْنَهُمُ اخْتِلَافًا كَثِيرًا، وَلَمْ يَذْكُرْ أَحَدٌ مِنْهُمْ بَعْدَ ذَلِكَ عُبَيْدَ اللَّهِ، وَلَا طَلَبَهُ أَحَدٌ مِنْهُمْ، وَلَمْ يَتَكَلَّمِ الْأَحْنَفُ فِي هَذِهِ الْأَيَّامِ فِي ذَلِكَ كَلِمَةً وَاحِدَةً مَعَ أَحَدٍ مِنْهُمْ، فَلَمَّا اجْتَمَعُوا بَعْدَ ثَلَاثٍ أَفَاضُوا فِي ذَلِكَ، وَكَثُرَ اللَّغَطُ وَارْتَفَعَتِ الْأَصْوَاتُ، وَالْأَحْنَفُ سَاكِتٌ، فَقَالَ لَهُ مُعَاوِيَةُ: تَكَلَّمْ. فَقَالَ لَهُ: إِنْ كُنْتَ تُرِيدُ أَنْ تُوَلِّيَ فِيهَا أَحَدًا مِنْ أَهْلِ بَيْتِكَ فَلَيْسَ فِيهِمْ مَنْ هُوَ مِثْلُ عُبَيْدِ اللَّهِ فَإِنَّهُ رَجُلٌ حَازِمٌ، وَلَا يَسُدُّ أَحَدٌ مِنْهُمْ مَسَدَّهُ، وَإِنْ كُنْتَ تُرِيدُ غَيْرَهُ فَأَنْتَ أَعْلَمُ بِنُوَّابِكَ. فَرَدَّهُ مُعَاوِيَةُ إِلَى الْوِلَايَةِ، ثُمَّ قَالَ لَهُ بَيْنَهُ وَبَيْنَهُ: كَيْفَ جَهِلْتَ مِثْلَ الْأَحْنَفِ ؟ إِنَّهِ عَزَلَكَ وَوَلَّاكَ وَهُوَ سَاكِتٌ. فَعَظُمَتْ مَنْزِلَةُ الْأَحْنَفِ بَعْدَ ذَلِكَ عِنْدَ ابْنِ زِيَادٍ. تُوُفِّيَ الْأَحْنَفُ بِالْكُوفَةِ، وَصَلَّى عَلَيْهِ مُصْعَبُ بْنُ الزُّبَيْرِ، وَمَشَى فِي جِنَازَتِهِ. ذَكَرَ الْوَاقِدِيُّ أَنَّهُ قَدِمَ عَلَى مُعَاوِيَةَ فَوَجَدَهُ غَضْبَانَ عَلَى ابْنِهِ يَزِيدَ، وَأَنَّهُ أَصْلَحَ بَيْنَهُمَا بِكَلَامٍ، قَالَ: فَبَعَثَ مُعَاوِيَةُ إِلَى يَزِيدَ بِمَالٍ جَزِيلٍ، وَقُمَاشٍ كَثِيرٍ، فَأَعْطَى يَزِيدُ نِصْفَهُ لِلْأَحْنَفِ. وَاللَّهُ سُبْحَانَهُ أَعْلَمُ. الْبَرَاءُ بْنُ عَازِبِ بْنِ الْحَارِثِ بْنِ عَدِيِّ الْبَرَاءُ بْنُ عَازِبِ بْنِ الْحَارِثِ بْنِ عَدِيِّ بْنِ مُجْدَعَةَ بْنِ حَارِثَةَ بْنِ الْحَارِثِ بْنِ الْخَزْرَجِ بْنِ عَمْرِو بْنِ مَالِكِ بْنِ الْأَوْسِ الْأَنْصَارِيُّ، الْحَارِثِيُّ الْأَوْسِيُّ صَحَابِيٌّ جَلِيلٌ، وَأَبُوهُ أَيْضًا صَحَابِيٌّ، رَوَى عَنْ رَسُولِ اللَّهِ ﷺ أَحَادِيثَ كَثِيرَةً، وَحَدَّثَ عَنْ أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ وَعَلِيٍّ وَغَيْرِهِمْ، وَعَنْهُ جَمَاعَةٌ مِنَ التَّابِعَيْنِ، وَبَعْضُ الصَّحَابَةِ، وَقِيلَ: إِنَّهُ مَاتَ بِالْكُوفَةِ فِي أَيَّامِ مُصْعَبٍ عَلَى الْعِرَاقِ. عُبَيْدَةُ السَّلْمَانِيُّ الْقَاضِي عُبَيْدَةُ السَّلْمَانِيُّ الْقَاضِي وَهُوَ عُبَيْدَةُ بْنُ عَمْرٍو - وَيُقَالُ: ابْنُ قَيْسِ بْنِ عَمْرٍو - السَّلْمَانِيُّ، الْمُرَادِيُّ، أَبُو عَمْرٍو الْكُوفِيُّ، وَسَلْمَانُ بَطْنٌ مِنْ مُرَادٍ، أَسْلَمَ عُبَيْدَةُ فِي حَيَاةِ النَّبِيِّ ﷺ، وَرَوَى عَنِ ابْنِ مَسْعُودٍ وَعَلِيٍّ وَابْنِ الزُّبَيْرِ، وَحَدَّثَ عَنْهُ جَمَاعَةٌ مِنَ التَّابِعِينَ، وَقَالَ الشَّعْبِيُّ: كَانَ يُوَازِي شُرَيْحًا فِي الْقَضَاءِ. وَقَالَ ابْنُ نُمَيْرٍ: كَانَ شُرَيْحٌ إِذَا أَشْكَلَ عَلَيْهِ أَمْرٌ كَتَبَ إِلَى عُبَيْدَةَ فِيهِ، وَانْتَهَى إِلَى قَوْلِهِ. وَقَدْ أَثْنَى عَلَيْهِ غَيْرُ وَاحِدٍ، وَكَانَتْ وَفَاتُهُ فِي هَذِهِ السَّنَةِ، وَقِيلَ: سَنَةَ ثَلَاثٍ، وَقِيلَ: أَرْبَعٍ وَسَبْعِينَ، فَاللَّهُ أَعْلَمُ. وَقَدْ قِيلَ: إِنَّ مُصْعَبَ بْنَ الزُّبَيْرِ قُتِلَ فِي هَذِهِ السَّنَةِ، فَاللَّهُ أَعْلَمُ. عَبْدُ اللَّهِ بْنُ السَّائِبِ بْنِ صَيْفِيٍّ الْمَخْزُومِيِّ وَمِمَّنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَعْيَانِ : عَبْدُ اللَّهِ بْنُ السَّائِبِ بْنِ صَيْفِيٍّ الْمَخْزُومِيِّ، قَارِئُ أَهْلِ مَكَّةَ، لَهُ صُحْبَةٌ وَرِوَايَةٌ، وَقَرَأَ عَلَى أُبَيِّ بْنِ كَعْبٍ، وَقَرَأَ عَلَيْهِ مُجَاهِدٌ وَغَيْرُهُ. عَطِيَّةُ بْنُ بُسْرٍ الْمَازِنِيُّ عَطِيَّةُ بْنُ بُسْرٍ الْمَازِنِيُّ لَهُ صُحْبَةٌ وَرِوَايَةٌ، تُوُفِّيَ بِالْمَدِينَةِ. عُبَيْدُ بْنُ نَضْلَةَ أَبُو مُعَاوِيَةَ عُبَيْدُ بْنُ نَضْلَةَ، أَبُو مُعَاوِيَةَ، الْخُزَاعِيُّ الْكُوفِيُّ مُقْرِئُ أَهِلِ الْكُوفَةِ، مَشْهُورٌ بِالْخَيْرِ وَالْعِبَادَةِ، تُوُفِّيَ بِالْكُوفَةِ فِي هَذِهِ السَّنَةِ. عُبَيْدُ اللَّهِ بْنُ قَيْسِ الرُّقَيَّاتِ عُبَيْدُ اللَّهِ بْنُ قَيْسِ الرُّقَيَّاتِ، الْقُرَشِيُّ الْعَامِرِيُّ أَحَدُ الشُّعَرَاءِ، مَدَحَ مُصْعَبَ بْنَ الزُّبَيْرِ، وَعَبْدَ اللَّهِ بْنَ جَعْفَرٍ. عَبْدُ اللَّهِ بْنُ هَمَّامٍ عَبْدُ اللَّهِ بْنُ هَمَّامٍ، أَبُو عَبْدِ الرَّحْمَنِ الشَّاعِرُ، السَّلُولِيُّ أَحَدُ الشُّعَرَاءِ الْفُصَحَاءِ، مَدَحَ يَزِيدَ بْنَ مُعَاوِيَةَ بَعْدَ أَنْ هَجَاهُ بِقَوْلِهِ: شِرِبْنَا الْغَيْضَ حَتَّى لَوْ سُقِينَا دِمَاءَ بَنِي أُمَيَّةَ مَا رَوِينَا وَلَوْ جَاءُوا بِرَمْلَةَ أَوْ بِهِنْدٍ لَبَايَعْنَا أَمِيرَ الْمُؤْمِنِينَا
Translation
✧ Al-Aḥnaf b. Qays b. Muʿāwiya b. Ḥuṣayn Among the notables who died in it: Al-Aḥnaf b. Qays b. Muʿāwiya b. Ḥuṣayn, al-Tamīmī al-Saʿdī, Abū Baḥr al-Baṣrī The nephew of Ṣaʿṣaʿa b. Muʿāwiya. Al-Aḥnaf is a nickname for him; his actual name was al-Ḍaḥḥāk, and it is said: Ṣakhr. He embraced Islam during the lifetime of the Prophet ﷺ but did not see him. It is mentioned in a ḥadīth that the Messenger of Allah ﷺ prayed for him. He was a noble, honourable, obeyed, believing chief, eloquent of tongue, and his forbearance was proverbial. He has reports about his forbearance that travellers have carried far and wide. ʿUmar b. al-Khaṭṭāb said about him: "He is a believer, eloquent of tongue." Al-Ḥasan al-Baṣrī said: "I have not seen a noble of a people more excellent than him." Aḥmad b. ʿAbd Allāh al-ʿIjlī said: "He was a Basran, a tābiʿī, trustworthy; and he was the chief of his people. He was one-eyed, with crooked legs, ugly, short, with a sparse beard, and he had only one testicle. ʿUmar detained him for a year to test him, then said: 'This, by Allah, is the chief.'" It is said that he delivered a sermon in the presence of ʿUmar, and his speech pleased him. It is said that he lost his eye to smallpox, and it is said: in the conquest of Samarqand. Yaʿqūb b. Sufyān said: "Al-Aḥnaf was generous and forbearing, and he was a righteous man. He lived through the Jāhiliyya and then embraced Islam. He was mentioned to the Prophet ﷺ, and he sought forgiveness for him." Muḥammad b. Saʿd said: "He was trustworthy, reliable, of few ḥadīths. He prayed much at night. He would light the lamp, put his finger into it, and then say to himself: 'If you cannot endure the lamp, how will you endure the fire of Hell?'" It was said to him: "By what did your people make you their chief?" He said: "If people found fault with water, I would not drink it." Al-Aḥnaf did not envy, did not act ignorantly, and did not reject the truth. He said: "Part of chiefship is patience under humiliation, and forbearance suffices as a helper." He said: "No one disputed with me except that I took one of three courses in my affair: 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 showed him favour." He said: "I have not mentioned anyone with evil after he has left my presence, and I have not heard a word that displeases me except that I bowed my head, because of what is greater than it." A man spoke harshly to him, and when he reached the assembly of his people, he stood and said: "If you have anything more, say it, lest my people hear you and harm you." It is said that ʿAbd al-Malik b. Marwān wrote to him inviting him to his side and promising him the governorship of Syria. He said: "The son of al-Zarqāʾ invites me to the governorship of Syria. By Allah, I wish there were between me and them a mountain of fire." Ziyād b. Abīhi used to say: "Al-Aḥnaf has attained such chiefship and honour that a governorship does not benefit him, nor does dismissal harm him. Indeed, he flees from honour while it pursues him." Al-Ḥākim said: "He was the one who conquered Marw al-Rūdh, and al-Ḥasan and Ibn Sīrīn were in his army." It is said that he died in the year sixty-seven—and other years are mentioned—at the age of seventy, or more. Part of his speech, when asked what forbearance is, he said: "Humiliation together with patience." When people marvelled at his forbearance, he would say: "By Allah, I feel what you feel, but I am patient." He said: "I found forbearance to be a better helper to me than men." Forbearance and chiefship culminated in him. He said: "Keep your kindness alive by letting its mention die." He said: "I wonder at one who passes through the urinary tract twice—how can he be arrogant?" He said: "I have not come to the door of any of these people unless I was invited, and I have not entered between two people unless they brought me in between them." A man said to him: "By what did you become chief of your people?" He said: "By leaving alone what does not concern me in your affair, just as it concerns you what does not concern you in mine." A man spoke harshly to him and said: "By Allah, O Aḥnaf, if you say one word to me, you will hear ten in return." He said: "Even if you say ten to me, you will not hear one from me." In his supplication he would say: "O Allah, if You punish me, I deserve that; and if You forgive me, You are worthy of that." Ziyād b. Abīhi used to bring him close, honour him, and draw him near. When Ziyād died and his son ʿUbayd Allāh took over, he did not raise his head for him, and his standing with him declined because of his ugly appearance. He began to give precedence over him to those below him. When he led the chiefs of the people of Iraq as a delegation to Muʿāwiya, he brought them in to him according to their ranks with him, and al-Aḥnaf was the last to be admitted. When Muʿāwiya saw him, he honoured and revered him, drew him near and showed him respect, and seated him with him on the couch. Then he turned to him and conversed with him to the exclusion of the others. Then those present began to praise ʿUbayd Allāh b. Ziyād, while al-Aḥnaf remained silent. Muʿāwiya said to him: "What is the matter with you that you do not speak?" He said: "If I speak, I will contradict them." Muʿāwiya said: "Bear witness that I have dismissed ʿUbayd Allāh from Iraq." Then he said to them: "Look for a governor for yourselves." He gave them three days, and they differed greatly among themselves. None of them mentioned ʿUbayd Allāh after that, nor did any of them seek him, and al-Aḥnaf did not speak a single word about that with any of them during those days. When they gathered after three days, they poured out their talk about it, and clamour increased and voices rose, while al-Aḥnaf remained silent. Muʿāwiya said to him: "Speak." He said: "If you intend to appoint over it someone from your own house, there is no one among them like ʿUbayd Allāh, for he is a resolute man, and none of them can take his place. And if you intend someone else, you know best your governors." So Muʿāwiya returned him to the governorship. Then he said to him privately: "How could you be ignorant of someone like al-Aḥnaf? He dismissed you and appointed you while remaining silent." After that, al-Aḥnaf's standing with Ibn Ziyād became great. Al-Aḥnaf died in al-Kūfa, and Muṣʿab b. al-Zubayr prayed over him and walked in his funeral procession. Al-Wāqidī mentioned that he came to Muʿāwiya and found him angry with his son Yazīd, and that he reconciled them with some words. He said: "Muʿāwiya sent to Yazīd abundant wealth and much cloth, and Yazīd gave half of it to al-Aḥnaf." And Allah, glorified be He, knows best. Al-Barāʾ b. ʿĀzib b. al-Ḥārith b. ʿAdī Al-Barāʾ b. ʿĀzib b. al-Ḥārith b. ʿAdī b. Mujdaʿa b. Ḥāritha b. al-Ḥārith b. al-Khazraj b. ʿAmr b. Mālik b. al-Aws al-Anṣārī, al-Ḥārithī al-Awsī A noble companion, and his father was also a companion. He narrated many ḥadīths from the Messenger of Allah ﷺ, and transmitted from Abū Bakr, ʿUmar, ʿUthmān, ʿAlī, and others. From him narrated a group of the tābiʿūn and some of the companions. It is said that he died in al-Kūfa during the days of Muṣʿab's governorship of Iraq. ʿUbayda al-Salmānī the judge ʿUbayda al-Salmānī the judge He is ʿUbayda b. ʿAmr—and it is said: b. Qays b. ʿAmr—al-Salmānī, al-Murādī, Abū ʿAmr al-Kūfī. Salmān is a clan of Murād. ʿUbayda embraced Islam during the lifetime of the Prophet ﷺ, and narrated from Ibn Masʿūd, ʿAlī, and Ibn al-Zubayr. From him narrated a group of the tābiʿūn. Al-Shaʿbī said: "He was equal to Shurayḥ in judging." Ibn Numayr said: "When a matter was difficult for Shurayḥ, he would write to ʿUbayda about it and follow his opinion." More than one praised him. His death was in this year, and it is said: in the year seventy-three, and it is said: seventy-four. And Allah knows best. It has been said that Muṣʿab b. al-Zubayr was killed in this year. And Allah knows best. ʿAbd Allāh b. al-Sāʾib b. Ṣayfī al-Makhzūmī Among the notables who died in this year: ʿAbd Allāh b. al-Sāʾib b. Ṣayfī al-Makhzūmī, the reciter of the people of Makkah. He had companionship and narration. He recited according to Ubayy b. Kaʿb, and Mujāhid and others recited according to him. ʿAṭiyya b. Busr al-Māzinī ʿAṭiyya b. Busr al-Māzinī He had companionship and narration. He died in al-Madīna. ʿUbayd b. Naḍla Abū Muʿāwiya ʿUbayd b. Naḍla, Abū Muʿāwiya, al-Khuzāʿī al-Kūfī The reciter of the people of al-Kūfa, well known for goodness and devotion. He died in al-Kūfa in this year. ʿUbayd Allāh b. Qays al-Ruqayyāt ʿUbayd Allāh b. Qays al-Ruqayyāt, al-Qurashī al-ʿĀmirī One of the poets. He praised Muṣʿab b. al-Zubayr and ʿAbd Allāh b. Jaʿfar. ʿAbd Allāh b. Hammām ʿAbd Allāh b. Hammām, Abū ʿAbd al-Raḥmān the poet, al-Salūlī One of the eloquent poets. He praised Yazīd b. Muʿāwiya after having satirized him, saying: We drank the bitter water until, were we given the blood of the Banū Umayya, we would not be quenched. And if they brought Ramla or Hind, we would pledge allegiance to the Commander of the Faithful.
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