Tarikh (al-Tabari) 2580
The Year 122 AH
وَمِمَّنْ تُوُفِّيَ فِي سنة اثنتين وعشرين ومائة مِنَ الْأَعْيَانِ: إِيَاسٌ الذَّكِيُّ إِيَاسٌ الذَّكِيُّ وَهُوَ إِيَاسُ بْنُ مُعَاوِيَةَ بْنِ قُرَّةَ بْنُ إِيَاسِ بْنِ هِلَالِ بْنِ رِئَابِ بْنِ عَبْدِ بْنِ دُرَيْدِ بْنِ أَوْسِ بْنِ سُوَاءَةَ بْنِ عَمْرِو بْنِ سَارِيَةَ بْنِ ثَعْلَبَةَ بْنِ ذُبْيَانَ بْنِ ثَعْلَبَةَ بْنِ أَوْسِ بْنِ عُثْمَانَ بْنِ عَمْرِو بْنِ أُدِّ بْنِ طَابِخَةَ بْنِ إِلْيَاسِ بْنِ مُضَرَ بْنِ نِزَارِ بْنِ مَعَدِّ بْنِ عَدْنَانَ هَكَذَا نَسَبَهُ خَلِيفَةُ بْنُ خَيَّاطٍ وَقِيلَ غَيْرُ ذَلِكَ فِي نَسَبِهِ، وَهُوَ أَبُو وَاثِلَةَ الْمُزَنِيُّ قَاضِي الْبَصْرَةِ، وَهُوَ تَابِعِيٌّ، وَلِجَدِّهِ صُحْبَةٌ، وَكَانَ يُضْرَبُ الْمَثَلُ بِذَكَائِهِ، مرويات إِيَاسُ بْنُ مُعَاوِيَةَ رَوَى عَنْ أَبِيهِ، عَنْ جِدِّهِ مَرْفُوعًا فِي الْحَيَاءِ، عَنْ أَنَسٍ، وَسَعِيدِ بْنِ جُبَيْرٍ، وَسَعِيدِ بْنِ الْمُسَيَّبِ، وَنَافِعٍ، وَأَبِي مِجْلَزٍ. وَعَنْهُ الْحَمَّادَانِ، وَشُعْبَةُ، وَالْأَصْمَعِيُّ وَغَيْرُهُمْ. قَالَ عَنْهُ مُحَمَّدُ بْنُ سِيرِينَ: إِنَّهُ لَفَهِمٌ، إِنَّهُ لَفَهِمٌ. وَقَالَ مُحَمَّدُ بْنُ سَعْدٍ، وَالْعِجْلِيُّ، وَابْنُ مَعِينٍ، وَالنَّسَائِيُّ: ثِقَةٌ. زَادَ ابْنُ سَعْدٍ: وَكَانَ عَاقِلًا مِنَ الرِّجَالِ فَطِنًا. وَزَادَ الْعِجْلِيُّ: وَكَانَ فَقِيهًا عَفِيفًا. فقه إِيَاسُ بْنُ مُعَاوِيَةَ وَقَدْ قَدِمَ دِمَشْقَ فِي أَيَّامِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، وَوَفَدَ عَلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، وَمَرَّةً أُخْرَى حِينَ عَزَلَهُ عَدِيُّ بْنُ أَرْطَاةَ عَنْ قَضَاءِ الْبَصْرَةِ. قَالَ أَبُو عُبَيْدَةَ وَغَيْرُهُ: تَحَاكَمَ إِيَاسٌ وَهُوَ صَبِيٌّ شَابٌّ، وَشَيْخٌ إِلَى قَاضِي عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ بِدِمَشْقَ فَقَالَ لَهُ الْقَاضِي: إِنَّهُ شَيْخٌ وَأَنْتَ شَابٌّ، فَلَا تُسَاوِهِ فِي الْكَلَامِ. فَقَالَ إِيَاسٌ: إِنْ كَانَ كَبِيرًا فَالْحَقُّ أَكْبَرُ مِنْهُ. فَقَالَ لَهُ الْقَاضِي: اسْكُتْ. فَقَالَ: وَمَنْ يَتَكَلَّمُ بِحُجَّتِي إِذَا سَكَتُّ ؟ فَقَالَ الْقَاضِي: مَا أَحْسَبُكَ تَنْطِقُ بِحَقٍّ فِي مَجْلِسِي هَذَا حَتَّى تَقُومَ. فَقَالَ إِيَاسٌ: أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ - زَادَ غَيْرُهُ: فَقَالَ الْقَاضِي: مَا أَظُنُّكَ إِلَّا ظَالِمًا لَهُ. فَقَالَ: مَا عَلَى ظَنِّ الْقَاضِي خَرَجْتُ مِنْ مَنْزِلِي - فَقَامَ الْقَاضِي، فَدَخَلَ عَلَى عَبْدِ الْمَلِكِ فَأَخْبَرَهُ خَبَرَهُ فَقَالَ: اقْضِ حَاجَتَهُ وَأَخْرِجْهُ السَّاعَةَ مِنْ دِمَشْقَ، لَا يُفْسِدُ عَلَيَّ النَّاسَ. وَقَالَ بَعْضُهُمْ: لَمَّا عَزَلَهُ عَدِيُّ بْنُ أَرْطَاةَ عَنْ قَضَاءِ الْبَصْرَةِ فَرَّ مِنْهُ إِلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، فَوَجَدَهُ قَدْ مَاتَ، فَكَانَ يَجْلِسُ فِي حَلْقَةٍ فِي جَامِعِ دِمَشْقَ، فَتَكَلَّمَ رَجُلٌ مِنْ بَنِي أُمَيَّةَ فَرَدَّ عَلَيْهِ إِيَاسٌ فَأَغْلَظَ لَهُ الْأُمَوِيُّ، فَقَامَ إِيَاسٌ فَقِيلَ لِلْأُمَوِيِّ: هَذَا إِيَاسُ بْنُ مُعَاوِيَةَ الْمُزَنِيُّ. فَلَمَّا عَادَ مِنَ الْغَدِ اعْتَذَرَ إِلَيْهِ الْأُمَوِيُّ وَقَالَ: لَمْ أَعْرِفْكَ، وَقَدْ جَلَسَتْ إِلَيْنَا بِثِيَابِ السُّوقَةِ وَكَلَّمْتَنَا بِكَلَامِ الْأَشْرَافِ، فَلَمْ نَحْتَمِلْ ذَلِكَ. وَقَالَ يَعْقُوبُ بْنُ سُفْيَانَ: بسنده عَنِ ابْنِ شَوْذَبٍ قَالَ: كَانَ يُقَالُ: يُولَدُ فِي كُلِّ مِائَةِ سَنَةٍ رَجُلٌ تَامُّ الْعَقْلِ. فَكَانُوا يَرَوْنَ أَنَّ إِيَاسَ بْنَ مُعَاوِيَةَ مِنْهُمْ. وَقَالَ الْعِجْلِيُّ: دَخَلَ عَلَى إِيَاسٍ ثَلَاثُ نِسْوَةٍ، فَلَمَّا رَآهُنَّ قَالَ: أَمَّا إِحْدَاهُنَّ فَمُرْضِعٌ، وَالْأُخْرَى بِكْرٌ، وَالْأُخْرَى ثَيِّبٌ. فَقِيلَ لَهُ: بِمَ عَلِمَتْ هَذَا ؟ فَقَالَ: أَمَّا الْمُرْضِعُ فَلَمَّا قَعَدَتْ أَمْسَكَتْ ثَدْيَهَا بِيَدِهَا، وَأَمَّا الْبِكْرُ فَلَمَّا دَخَلَتْ لَمْ تَلْتَفِتْ إِلَى أَحَدٍ، وَأَمَّا الثَّيِّبُ فَلَمَّا دَخَلَتْ نَظَرَتْ وَرَمَتْ بِعَيْنَيْهَا. وَقَالَ يُونُسُ بْنُ حَبِيبٍ: بسنده عن حَمَّادُ بْنُ سَلَمَةَ، سَمِعْتُ إِيَاسَ بْنَ مُعَاوِيَةَ يَقُولُ: أَعْرِفُ اللَّيْلَةَ الَّتِي وُلِدْتُ فِيهَا، وَضَعَتْ أُمِّي عَلَى رَأْسِي جَفْنَةً. وَقَالَ الْمَدَائِنِيُّ: قَالَ إِيَاسُ بْنُ مُعَاوِيَةَ لِأُمِّهِ: مَا شَيْءٌ سَمِعْتُهُ وَأَنْتِ حَامِلٌ بِي وَلَهُ جَلَبَةٌ شَدِيدَةٌ ؟ قَالَتْ: تِلْكَ يَا بُنَيَّ طِسْتٌ سَقَطَتْ مِنْ فَوْقِ الدَّارِ إِلَى أَسْفَلَ، فَفَزِعْتُ فَوَلَدَتُكَ تِلْكَ السَّاعَةَ. وَقَالَ أَبُو بَكْرٍ الْخَرَائِطِيُّ، عَنْ عُمَرَ بْنِ شَبَّةَ النُّمَيْرِيِّ قَالَ: بَلَغَنِي أَنَّ إِيَاسَ بْنَ مُعَاوِيَةَ قَالَ: مَا يَسُرُّنِي أَنْ أَكْذِبَ كِذْبَةً لَا يَطَّلِعُ عَلَيْهَا إِلَّا أَبِي مُعَاوِيَةَ لَا أُحَاسَبُ عَلَيْهَا يَوْمَ الْقِيَامَةِ وَأَنَّ لِي الدُّنْيَا بِحَذَافِيرِهَا. وَقَالَ أَبُو بَكْرِ بْنُ أَبِي الدُّنْيَا بسنده عَنْ إِيَاسِ بْنِ مُعَاوِيَةَ قَالَ: مَا خَاصَمْتُ أَحَدًا مِنْ أَهْلِ الْأَهْوَاءِ بِعَقْلِي كُلِّهِ إِلَّا الْقَدَرِيَّةَ ; قَلْتُ لَهُمْ: أَخْبِرُونِي عَنِ الظُّلْمِ مَا هُوَ ؟ قَالُوا: أَخْذُ الْإِنْسَانِ مَا لَيْسَ لَهُ. قُلْتُ: فَإِنَّ اللَّهَ لَهُ كُلُّ شَيْءٍ. قَالَ بَعْضُهُمْ، عَنْ إِيَاسٍ قَالَ: كُنْتُ فِي الْكُتَّابِ وَأَنَا صَبِيٌّ، فَجَعَلَ أَوْلَادُ النَّصَارَى يَضْحَكُونَ مِنَ الْمُسْلِمِينَ وَيَقُولُونَ: إِنَّهُمْ يَزْعُمُونَ أَنَّهُ لَا فَضْلَةَ لِطَعَامِ أَهْلِ الْجَنَّةِ. فَقُلْتُ لِلْفَقِيهِ، وَكَانَ نَصْرَانِيًّا: أَلَسْتَ تَزْعُمُ أَنَّ مِنَ الطَّعَامِ مَا يَنْصَرِفُ فِي غِذَاءِ الْبَدَنِ ؟ قَالَ: بَلَى. قُلْتُ: فَمَا تُنْكِرُ أَنْ يَجْعَلَ اللَّهُ طَعَامَ أَهْلِ الْجَنَّةِ كُلَّهُ غِذَاءً لِأَبْدَانِهِمْ ؟ فَقَالَ لَهُ مُعَلِّمُهُ: مَا أَنْتَ إِلَّا شَيْطَانٌ. وَهَذَا الَّذِي قَالَهُ إِيَاسٌ وَهُوَ صَغِيرٌ بِعَقْلِهِ قَدْ وَرَدَ بِهِ الْحَدِيثُ الصَّحِيحُ، فِي صِفَةِ أَهْلِ الْجَنَّةِ أَنَّ طَعَامَهُمْ يَنْصَرِفُ جُشَاءً وَعَرَقًا كَالْمِسْكِ، فَإِذَا الْبَطْنُ ضَامِرٌ. وَقَالَ سُفْيَانُ بْنُ حُسَيْنٍ: قَدِمَ إِيَاسٌ وَاسِطًا فَجَاءَهُ ابْنُ شُبْرُمَةَ بِمَسَائِلَ قَدْ أَعَدَّهَا، فَقَالَ لَهُ: أَتَأْذَنُ لِي أَنْ أَسْأَلَكَ ؟ قَالَ: سَلْ، وَقَدِ ارْتَبْتُ حِينَ اسْتَأْذَنْتَ. فَسَأَلَهُ عَنْ سَبْعِينَ مَسْأَلَةً يُجِيبُهُ فِيهَا، وَلَمْ يَخْتَلِفَا إِلَّا فِي أَرْبَعِ مَسَائِلَ، رَدَّهُ إِيَاسٌ إِلَى قَوْلِهِ، ثُمَّ قَالَ لَهُ إِيَاسٌ: أَتَقْرَأُ الْقُرْآنَ ؟ قَالَ: نَعَمْ. قَالَ: أَتَحْفَظُ قَوْلَهُ: الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ [ الْمَائِدَةِ: 3 ] ؟ قَالَ: نَعَمْ، وَمَا قَبْلَهَا وَمَا بَعْدَهَا. قَالَ: فَهَلْ أَبْقَتْ هَذِهِ الْآيَةُ لِآلِ شُبْرُمَةَ رَأْيًا ؟ وَقَالَ عَبَّاسٌ، بسنده عن عُمَرُ بْنُ عَلِيٍّ قَالَ: قَالَ رَجُلٌ لِإِيَاسِ بْنِ مُعَاوِيَةَ: يَا أَبَا وَاثِلَةَ حَتَّى مَتَى يَبْقَى النَّاسُ ؟ وَحَتَّى مَتَى يَتَوَالَدُ النَّاسُ وَيَمُوتُونَ ؟ فَقَالَ لِجُلَسَائِهِ: أَجِيبُوهُ. فَلَمْ يَكُنْ عِنْدَهُمْ جَوَابٌ، فَقَالَ إِيَاسٌ: حَتَّى تَتَكَامَلَ الْعِدَّتَانِ ; عِدَّةُ أَهْلِ الْجَنَّةِ، وَعِدَّةُ أَهْلِ النَّارِ. وَقَالَ بَعْضُهُمْ: اكْتَرَى إِيَاسُ بْنُ مُعَاوِيَةَ مِنَ الشَّامِ قَاصِدًا الْحَجَّ، فَرَكِبَ مَعَهُ فِي الْمَحْمَلِ غَيْلَانُ الْقَدَرِيُّ وَلَا يَعْرِفُ أَحَدُهُمَا صَاحِبَهُ، فَمَكَثَا ثَلَاثًا لَا يُكَلِّمُ أَحَدُهُمَا صَاحِبَهُ، فَلَمَّا كَانَ بَعْدَ ثَلَاثٍ تَحَادَثَا فَتَعَارَفَا، وَتَعَجَّبَ كُلُّ وَاحِدٍ مِنْهُمَا مِنَ اجْتِمَاعِهِ بِصَاحِبِهِ، لِمُبَايَنَةِ مَا بَيْنَهُمَا فِي الِاعْتِقَادِ فِي الْقَدَرِ، فَقَالَ لَهُ إِيَاسٌ: هَؤُلَاءِ أَهْلُ الْجَنَّةِ يَقُولُونَ حِينَ يَدْخُلُونَ الْجَنَّةَ: الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَذَا وَمَا كُنَّا لِنَهْتَدِيَ لَوْلَا أَنْ هَدَانَا اللَّهُ [ الْأَعْرَافِ: 43 ] وَيَقُولُ أَهْلُ النَّارِ: رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا [ الْمُؤْمِنُونَ: 106 ] وَتَقُولُ الْمَلَائِكَةُ: سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا [ الْبَقَرَةِ: 32 ] ثُمَّ ذَكَرَ لَهُ مِنْ أَشْعَارِ الْعَرَبِ وَأَمْثَالِ الْعَجَمِ مَا فِيهِ إِثْبَاتُ الْقَدَرِ، ثُمَّ اجْتَمَعَ مَرَّةً أُخْرَى إِيَاسٌ، وَغَيْلَانُ عِنْدَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، فَنَاظَرَ بَيْنَهُمَا، فَقَهَرَهُ إِيَاسٌ وَمَا زَالَ يَحْصُرُهُ فِي الْكَلَامِ حَتَّى اعْتَرَفَ غَيْلَانُ بِالْعَجْزِ وَأَظْهَرَ التَّوْبَةَ ، فَدَعَا عَلَيْهِ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ إِنْ كَانَ كَاذِبًا، فَاسْتَجَابَ اللَّهُ مِنْهُ، فَأُمْكِنَ مِنْ غَيْلَانَ فَقُتِلَ وَصُلِبَ بَعْدَ ذَلِكَ. وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ. وَمِنْ كَلَامِ الْحَسَنِ: لَأَنْ يَكُونَ فِي فِعَالِ الرَّجُلِ فَضْلٌ عَنْ قَوْلِهِ خَيْرٌ مِنْ أَنْ يَكُونَ فِي قَوْلِهِ فَضْلٌ عَنْ فِعَالِهِ. من مواعظ إِيَاسُ بْنُ مُعَاوِيَةَ وَقَالَ سُفْيَانُ بْنُ حُسَيْنٍ: ذَكَرْتُ رَجُلًا بِسُوءٍ عِنْدَ إِيَاسِ بْنِ مُعَاوِيَةَ فَنَظَرَ فِي وَجْهِي وَقَالَ: أَغَزَوْتَ الرُّومَ ؟ قُلْتُ: لَا. قَالَ: فَالسِّنْدَ وَالْهِنْدَ وَالتُّرْكَ ؟ قُلْتُ: لَا. قَالَ: أَفَسَلِمَ مِنْكَ الرُّومُ وَالسِّنْدُ وَالْهِنْدُ وَالتُّرْكُ وَلَمْ يَسْلَمْ مِنْكَ أَخُوكَ الْمُسْلِمُ؟ ! قَالَ: فَلَمْ أَعُدْ بَعْدَهَا. وَقَالَ الْأَصْمَعِيُّ عَنْ أَبِيهِ: رَأَيْتُ إِيَاسَ بْنَ مُعَاوِيَةَ فِي بَيْتِ ثَابِتٍ الْبُنَانِيِّ وَإِذَا هُوَ أَحْمَرُ طَوِيلُ الذِّرَاعِ غَلِيظُ الثِّيَابِ، يُلَوِّثُ عِمَامَتَهُ، وَهُوَ قَدْ غَلَبَ عَلَى الْكَلَامِ، فَلَا يَتَكَلَّمُ مَعَهُ أَحَدٌ. وَقَدْ قَالَ لَهُ بَعْضُهُمْ: لَيْسَ فِيكَ عَيْبٌ سِوَى كَثْرَةِ كَلَامِكَ. فَقَالَ: بِحَقٍّ أَتَكَلَّمُ أَمْ بِبَاطِلٍ ؟ فَقِيلَ: بَلْ بِحَقٍّ. فَقَالَ: كُلَّمَا كَثُرَ الْحَقُّ فَهُوَ خَيْرٌ. وَلَامَهُ بَعْضُهُمْ فِي لِبَاسِهِ الثِّيَابَ الْغَلِيظَةَ، فَقَالَ: إِنَّمَا أَلْبَسُ ثَوْبًا يَخْدِمُنِي وَلَا أَلْبَسُ ثَوْبًا أَخْدِمُهُ. وَقَالَ الْأَصْمَعِيُّ: قَالَ إِيَاسُ بْنُ مُعَاوِيَةَ: إِنَّ أَشْرَفَ خِصَالِ الرَّجُلِ صَدَقُ اللِّسَانِ، وَمِنْ عَدِمَ فَضِيلَةَ الصِّدْقِ فَقَدْ فُجِعَ بِأَكْرَمِ أَخْلَاقِهِ. وَقَالَ بَعْضُهُمْ: سَأَلَ رَجُلٌ إِيَاسًا عَنِ النَّبِيذِ، فَقَالَ: هُوَ حَرَامٌ. فَقَالَ الرَّجُلُ: فَأَخْبِرْنِي عَنِ الْمَاءِ. فَقَالَ: حَلَالٌ. قَالَ: فَالْكَشُوثُ ؟ قَالَ: حَلَالٌ. قَالَ: فَالتَّمْرُ ؟ قَالَ: حَلَالٌ. قَالَ: فَمَا بَالُهُ إِذَا اجْتَمَعَ يَحْرُمُ ؟ فَقَالَ إِيَاسٌ: أَرَأَيْتَ لَوْ رَمَيْتُكَ بِهَذِهِ الْحَفْنَةِ مِنَ التُّرَابِ، أَتُوجِعُكَ ؟ قَالَ: لَا. قَالَ: فَهَذِهِ الْحَفْنَةُ مِنَ التِّبْنِ ؟ قَالَ: لَا. قَالَ: فَهَذِهِ الْغَرْفَةُ مِنَ الْمَاءِ ؟ قَالَ: لَا. قَالَ: أَفَرَأَيْتَ إِنْ خَلَطْتُ هَذَا بِهَذَا، وَهَذَا بِهَذَا حَتَّى صَارَ طِينًا، ثُمَّ اسْتَحْجَرَ، ثُمَّ رَمَيْتُكَ، أَيُوجِعُكَ ؟ قَالَ: إِي وَاللَّهِ، وَيَقْتُلُنِي. قَالَ: فَكَذَلِكَ تِلْكَ الْأَشْيَاءُ إِذَا اجْتَمَعَتْ. وَقَالَ الْمَدَائِنِيُّ: بَعَثَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ عَدِيَّ بْنَ أَرْطَاةَ إِلَى الْبَصْرَةِ نَائِبًا، وَأَمَرَهُ أَنْ يَجْمَعَ بَيْنَ إِيَاسٍ، وَالْقَاسِمِ بْنِ رَبِيعَةَ الْجَوْشَنِيِّ فَأَيُّهُمَا كَانَ أَفْقَهَ فَلْيُوَلِّهِ الْقَضَاءَ. فَقَالَ إِيَاسٌ وَهُوَ يُرِيدُ أَنْ لَا يَتَوَلَّى: أَيُّهَا الرَّجُلُ، سَلْ فَقِيهَيِ الْبَصْرَةِ ; الْحَسَنَ، وَابْنَ سِيرِينَ. وَكَانَ إِيَاسٌ لَا يَأْتِيهِمَا، فَعَرَفَ الْقَاسِمُ أَنَّهُ إِنْ سَأَلَهُمَا أَشَارَا بِهِ، فَقَالَ الْقَاسِمُ لِعَدِيٍّ: وَاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ إِنَّ إِيَاسًا أَفْضَلُ مِنِّي وَأَفْقَهُ مِنِّي وَأَعْلَمُ بِالْقَضَاءِ، فَإِنْ كُنْتُ صَادِقًا فَوَلِّهِ، وَإِنْ كُنْتُ كَاذِبًا فَمَا يَنْبَغِي أَنْ أَلِيَ الْقَضَاءَ. فَقَالَ إِيَاسٌ: هَذَا رَجُلٌ أُوقِفَ عَلَى شَفِيرِ جَهَنَّمَ، فَافْتَدَى مِنْهَا بِيَمِينٍ كَاذِبَةٍ يَسْتَغْفِرُ اللَّهَ مِنْهَا. فَقَالَ عَدِيٌّ: أَمَا إِذْ فَطِنَتْ إِلَى هَذَا فَقَدْ وَلَّيْتُكَ الْقَضَاءَ. فَمَكَثَ سَنَةً يَفْصِلُ بَيْنَ النَّاسِ وَيُصْلِحُ بَيْنَهُمْ، وَإِذَا تَبَيَّنَ لَهُ الْحَقُّ حَكَمَ بِهِ، ثُمَّ هَرَبَ إِلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ إِلَى دِمَشْقَ، فَاسْتَعْفَى مِنَ الْقَضَاءِ، فَوَلَّى عَدِيٌّ بُعْدَهُ الْحَسَنَ الْبَصْرِيَّ. توليته إِيَاسُ بْنُ مُعَاوِيَةَ قضاء البصرة قَالُوا: لَمَّا تَوَلَّى إِيَاسٌ الْقَضَاءَ بِالْبَصْرَةِ فَرِحَ بِهِ الْعُلَمَاءُ، حَتَّى قَالَ أَيُّوبُ: لَقَدْ رَمَوْهَا بِحَجَرِهَا. وَجَاءَهُ الْحَسَنُ، وَابْنُ سِيرِينَ فَسَلَّمَا عَلَيْهِ، فَبَكَى إِيَاسٌ وَذَكَرَ حَدِيثَ: الْقُضَاةُ ثَلَاثَةٌ ; قَاضِيَانِ فِي النَّارِ، وَوَاحِدٌ فِي الْجَنَّةِ فَقَالَ الْحَسَنُ: فَقَدْ قَالَ اللَّهُ تَعَالَى: وَدَاوُدَ وَسُلَيْمَانَ إِذْ يَحْكُمَانِ فِي الْحَرْثِ إِلَى قَوْلِهِ: وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا [ الْأَنْبِيَاءِ: 78، 79 ]. قَالُوا: ثُمَّ جَلَسَ لِلنَّاسِ فِي الْمَسْجِدِ، وَاجْتَمَعَ عَلَيْهِ النَّاسُ لِلْخُصُومَاتِ، فَمَا قَامَ حَتَّى فَصَلَ سَبْعِينَ قَضِيَّةً، حَتَّى كَانَ يُشَبَّهُ بِشُرَيْحٍ الْقَاضِي. وَرُوِيَ أَنَّهُ كَانَ إِذَا أُشْكِلَ عَلَيْهِ شَيْءٌ بَعَثَ إِلَى مُحَمَّدِ بْنِ سِيرِينَ فَسَأَلَهُ عَنْهُ. وَقَالَ إِيَاسٌ: إِنِّي لَأُكَلِّمُ النَّاسَ بِنِصْفِ عَقْلِي، فَإِذَا اخْتَصَمَ إِلَيَّ اثْنَانِ جَمَعْتُ عَقْلِي كُلَّهُ. وَقَالَ لَهُ رَجُلٌ: إِنَّكَ لَتُعْجَبُ بِرَأْيِكَ. فَقَالَ: لَوْلَا ذَلِكَ لَمْ أَقْضِ بِهِ. وَقَالَ لَهُ آخَرُ: إِنَّ فِيكَ خِصَالًا لَا تُعْجِبُنِي. فَقَالَ: مَا هِيَ ؟ فَقَالَ: تَحْكُمُ قَبْلَ أَنْ تَفْهَمَ، وَتُجَالِسَ كُلَّ أَحَدٍ، وَتَلْبَسُ الثِّيَابَ الْغَلِيظَةَ. فَقَالَ لَهُ: أَيُّهَا أَكْثَرُ ; الثَّلَاثَةُ أَوِ الِاثْنَانِ ؟ قَالَ: الثَّلَاثَةُ. فَقَالَ: مَا أَسْرَعَ مَا فَهِمْتَ وَأَجَبْتَ. فَقَالَ: أَوَ يَجْهَلُ هَذَا أَحَدٌ ؟ فَقَالَ: وَكَذَلِكَ مَا أَحْكَمُ أَنَا بِهِ، وَأَمَّا مُجَالَسَتِي لِكُلِّ أَحَدٍ فَلَأَنْ أَجْلِسَ مَعَ مَنْ يَعْرِفُ لِي قَدْرِي أَحَبُّ إِلَيَّ مِنْ أَنْ أَجْلِسَ مَعَ مَنْ لَا يَعْرِفُ لِي قَدْرِي، وَأَمَّا الثِّيَابُ فَإِنَّمَا أَلْبَسُ مِنْهَا مَا يَقِينِي لَا مَا أَقِيهِ أَنَا. قَالُوا: وَتَحَاكَمَ إِلَيْهِ اثْنَانِ قَدْ أَوْدَعَ أَحَدُهُمَا عِنْدَ الْآخَرِ مَالًا، وَجَحَدَهُ الْآخَرُ، فَقَالَ إِيَاسٌ لِلْمُودِعِ: أَيْنَ أَوْدَعْتَهُ ؟ قَالَ: عِنْدَ شَجَرَةٍ فِي بُسْتَانٍ. فَقَالَ: انْطَلِقْ إِلَيْهَا، فَقِفْ عِنْدَهَا لَعَلَّكَ تَتَذَكَّرُ. فَانْطَلَقَ. وَجَلَسَ الْآخَرُ، فَجَعَلَ إِيَاسٌ يَحْكُمُ بَيْنَ النَّاسِ وَيُلَاحِظُهُ، ثُمَّ اسْتَدْعَاهُ فَقَالَ لَهُ: أَوْصَلَ صَاحِبُكَ بَعْدُ إِلَيْهَا ؟ فَقَالَ: لَا بَعْدُ، أَصْلَحَكَ اللَّهُ. فَقَالَ لَهُ: قُمْ يَا عَدُوَّ اللَّهِ فَأَدِّ إِلَيْهِ حَقَّهُ، وَإِلَّا جَعَلْتُكَ نَكَالًا. وَجَاءَ ذَلِكَ الرَّجُلُ فَقَامَ مَعَهُ، فَدَفَعَ إِلَيْهِ وَدِيعَتَهُ بِكَمَالِهَا. وَجَاءَهُ آخَرُ فَقَالَ لَهُ: إِنِّي قَدْ أَوْدَعْتُ عِنْدَ فُلَانٍ مَالًا، وَقَدْ جَحَدَنِي. فَقَالَ لَهُ: اذْهَبِ الْآنَ وَائْتِنِي غَدًا. وَبَعَثَ مِنْ فَوْرِهِ إِلَى ذَلِكَ الرَّجُلِ الْجَاحِدِ فَقَالَ لَهُ: إِنَّهُ قَدِ اجْتَمَعَ عِنْدَنَا هَاهُنَا مَالٌ، فَضَعْهُ عِنْدَكَ فِي مَكَانٍ حَرِيزٍ. فَقَالَ: سَمْعًا وَطَاعَةً. فَقَالَ: لَهُ اذْهَبِ الْآنَ وَائْتِنِي غَدًا. وَأَصْبَحَ ذَلِكَ الرَّجُلُ صَاحِبُ الْحَقِّ فَجَاءَ إِلَى إِيَاسٍ فَقَالَ لَهُ: اذْهَبِ الْآنَ إِلَيْهِ فَقُلْ لَهُ: أَعْطِنِي حَقِّي وَإِلَّا رَفَعَتُكَ إِلَى الْقَاضِي. فَذَهَبَ فَقَالَ لَهُ ذَلِكَ، فَخَافَ أَنْ لَا يُودِعَ عِنْدَهُ الْحَاكِمُ، فَدَفَعَ إِلَيْهِ حَقَّهُ، فَجَاءَ إِلَى إِيَاسٍ فَأَعْلَمَهُ، ثُمَّ جَاءَ ذَلِكَ الرَّجُلُ مِنَ الْغَدِ ; رَجَاءَ أَنْ يُودَعَ، فَانْتَهَرَهُ إِيَاسٌ وَطَرَدَهُ، وَقَالَ لَهُ: أَنْتَ خَائِنٌ. وَتَحَاكَمَ إِلَيْهِ اثْنَانِ فِي جَارِيَةٍ، فَادَّعَى الْمُشْتَرِي أَنَّهَا ضَعِيفَةُ الْعَقْلِ، فَقَالَ لَهَا إِيَاسٌ: أَيُّ رِجْلَيْكِ أَطْوَلَ ؟ فَقَالَتْ: هَذِهِ. فَقَالَ لَهَا: أَتَذْكُرِينَ لَيْلَةَ وُلِدْتِ ؟ فَقَالَتْ: نَعَمْ. فَقَالَ لِلْبَائِعِ: رُدَّ رُدَّ. وَرَوَى ابْنُ عَسَاكِرَ أَنَّ إِيَاسًا سَمِعَ صَوْتَ امْرَأَةٍ مِنْ بَيْتِهَا، فَقَالَ: هَذِهِ امْرَأَةٌ حَامِلٌ بِصَبِيٍّ. فَلَمَّا وَلَدَتْ وَلَدَتْ كَمَا قَالَ، فَسُئِلَ: بِمَ عَرَفْتَ ذَلِكَ ؟ قَالَ: سَمِعْتُ صَوْتَهَا وَنَفَسُهَا مَعَهُ، فَعَلِمْتُ أَنَّهَا حَامِلٌ، وَفِي صَوْتِهَا صَحَلٌ، فَعَلِمْتُ أَنَّهُ غُلَامٌ. قَالُوا: ثُمَّ مَرَّ يَوْمًا بِبَعْضِ الْمَكَاتِبِ، فَإِذَا صَبِيٌّ هُنَالِكَ فَقَالَ: إِنْ كُنْتُ أَدْرِي شَيْئًا فَهَذَا الصَّبِيُّ ابْنُ تِلْكَ الْمَرْأَةِ فَإِذَا هُوَ ابْنُهَا. وَقَالَ مَالِكٌ بسنده عَنْ أَبِي بَكْرٍ قَالَ: شَهِدَ رَجُلٌ عِنْدَ إِيَاسٍ فَقَالَ لَهُ: مَا اسْمُكَ ؟ فَقَالَ: أَبُو الْعَنْقَزِ. فَلَمْ يَقْبَلْ شَهَادَتَهُ. وَقَالَ الثَّوْرِيُّ عَنِ الْأَعْمَشِ: دَعَوْنِي إِلَى إِيَاسٍ فَإِذَا رَجُلٌ كُلَّمَا فَرَغَ مِنْ حَدِيثٍ أَخَذَ فِي آخِرَ. وَقَالَ إِيَاسٌ: كُلُّ رَجُلٍ لَا يَعْرِفُ عَيْبَ نَفْسِهِ فَهُوَ أَحْمَقُ. فَقِيلَ لَهُ: فَمَا عَيْبُكَ ؟ قَالَ: كَثْرَةُ الْكَلَامِ. قَالُوا: وَلَمَّا مَاتَتْ أُمُّهُ بَكَى، فَقِيلَ لَهُ فِي ذَلِكَ، فَقَالَ: كَانَ لِي بَابَانِ مَفْتُوحَانِ إِلَى الْجَنَّةِ، فَغُلِقَ أَحَدُهُمَا. وَقَالَ أَبُوهُ: إِنَّ النَّاسَ يَلِدُونَ أَبْنَاءً، وَوَلَدْتُ أَبًا. وَكَانَ أَصْحَابُهُ يَجْلِسُونَ حَوْلَهُ، وَيَكْتُبُونَ عَنْهُ الْفِرَاسَةَ، فَبَيْنَمَا هُمْ حَوْلَهُ جُلُوسٌ، إِذْ نَظَرَ إِلَى رَجُلٍ قَدْ جَاءَ، فَجَلَسَ عَلَى دَكَّةِ حَانُوتٍ، وَجَعَلَ كُلَّمَا مَرَّ أَحَدٌ يَنْظُرُ إِلَيْهِ، ثُمَّ قَامَ فَنَظَرَ فِي وَجْهِ رَجُلٍ، ثُمَّ عَادَ، فَقَالَ لِأَصْحَابِهِ: هَذَا فَقِيهُ كُتَّابٍ قَدْ أَبَقَ لَهُ غُلَامٌ أَعْوَرُ فَهُوَ يَتَطَلَّبُهُ. فَقَامُوا إِلَى ذَلِكَ الرَّجُلِ فَسَأَلُوهُ، فَوَجَدُوهُ كَمَا قَالَ إِيَاسٌ فَقَالُوا لِإِيَاسٍ: مِنْ أَيْنَ عَرَفْتَ ذَلِكَ ؟ فَقَالَ: لَمَّا جَلَسَ عَلَى دَكَّةِ الْحَانُوتِ عَلِمْتُ أَنَّهُ ذُو وِلَايَةٍ، ثُمَّ نَظَرْتُ فَإِذَا هُوَ لَا يَصْلُحُ إِلَّا لِفَقَاهَةِ الْمَكْتَبِ، ثُمَّ جَعَلَ يَنْظُرُ إِلَى كُلِّ مَنْ يَمُرُّ، فَعَرَفْتُ أَنَّهُ قَدْ فَقَدَ غُلَامًا، ثُمَّ لَمَّا قَامَ فَنَظَرَ إِلَى وَجْهِ ذَلِكَ الرَّجُلِ مِنَ الْجَانِبِ الْآخَرِ، عَرَفْتُ أَنَّ غُلَامَهُ أَعْوَرُ. وَقَدْ أَوْرَدَ ابْنُ خَلِّكَانَ أَشْيَاءَ كَثِيرَةً فِي تَرْجَمَتِهِ، مِنْ ذَلِكَ أَنَّهُ قَالَ: شَهِدَ عِنْدِي رَجُلٌ فِي بُسْتَانٍ، فَقُلْتُ لَهُ: كَمْ عَدَدُ أَشْجَارِهِ ؟ فَقَالَ: كَمْ عَدَدُ جُذُوعِ هَذَا الْمَجْلِسِ الَّذِي أَنْتَ فِيهِ مِنْ مُدَّةِ سِنِينَ ؟ فَقُلْتُ: لَا أَدْرِي. وَأَقْرَرْتُ شَهَادَتَهُ. قَالَ خَلِيفَةُ وَغَيْرُ وَاحِدٍ: تُوفِّيَ بِوَاسِطَ سَنَةَ ثِنْتَيْنِ وَعِشْرِينَ وَمِائَةٍ. زُبَيْدٌ الْيَامِيُّ زُبَيْدٌ الْيَامِيُّ: أَدْرَكَ ابْنَ عُمَرَ وَأَنَسًا، وَكَانَ عَابِدًا ثِقَةً دَيِّنًا، كَانَ يَقُولُ سَعِيدُ بْنُ جُبَيْرٍ: لَوْ خُيِّرْتُ عَبْدًا أَلْقَى اللَّهَ فِي صَلَاحِهِ لَاخْتَرْتُ زُبَيْدًا الْيَامِيَّ. عَنِ ابْنِ شُبْرُمَةَ، قَالَ: كَانَ زُبَيْدٌ الْيَامِيُّ يُجَزِّئُ اللَّيْلَ ثَلَاثَةَ أَجْزَاءٍ: جُزْءًا عَلَيْهِ، وَجُزْءًا عَلَى عَبْدِ الرَّحْمَنِ ابْنِهِ، وَجُزْءًا عَلَى عَبْدِ اللَّهِ ابْنِهِ، فَكَانَ زُبَيْدٌ يُصَلِّي ثُلُثَ اللَّيْلِ ثُمَّ يَقُولُ لِأَحَدِهِمَا: قُمْ، فَإِنْ تَكَاسَلَ صَلَّى جُزْأَهُ، ثُمَّ يَقُولُ لِلْآخَرِ: قُمْ، فَإِنَّ تَكَاسَلَ صَلَّى جُزْأَهُ، فَيُصَلِّي اللَّيْلَ كُلَّهُ. أَخْبَرَنَا مُحَمَّدُ بْنُ أَبِي الْقَاسِمِ بِإِسْنَادِهِ عَنْ سُفْيَانَ، قَالَ: كَانَ زُبَيْدٌ إِذَا كَانَتْ لَيْلَةٌ مَطِيرَةٌ أَخَذَ شُعْلَةً مِنَ النَّارِ فَطَافَ عَلَى عَجَائِزِ الْحَيِّ فَقَالَ: أَوْلَفَ عَلَيْكُمْ بَيْتٌ؟ أَتُرِيدُونَ نَارًا؟ فَإِذَا أَصْبَحَ طَافَ عَلَى عَجَائِزِ الْحَيِّ: أَلَكُمْ فِي السُّوقِ حَاجَةٌ؟! أَوْ: تُرِيدُونَ شَيْئًا؟! قَالَ أَحْمَدُ: بسنده عَنْ سُفْيَانَ، قَالَ: دَخَلْنَا عَلَى زُبَيْدٍ نَعُودُهُ، فَقُلْنَا: شَفَاكَ اللَّهُ، فَقَالَ: أَسْتَجِيرُ اللَّهَ. تُوُفِّيَ زُبَيْدٌ فِي هَذِهِ السَّنَةِ، وَكَانَ طَلْحَةُ أَسَنَّ مِنْهُ بِعَشْرِ سِنِينَ، فَاسْتَوْفَى زُبَيْدٌ عَشْرَ سِنِينَ ثُمَّ مَاتَ. سَيَّارُ بْنُ دِينَارٍ سَيَّارُ بْنُ دِينَارٍ -وَيُقَالُ: ابْنُ وَرْدَانَ- أَبُو الْحَكَمِ الْقَسْرِيُّ: رَوَى عَنْ طَارِقِ] بْنِ شِهَابٍ، وَالشَّعْبِيِّ، وَأَبِي وَائِلٍ، وَأَبِي حَازِمٍ، وَكَانَ شَدِيدَ الْحُزْنِ كَثِيرَ الْبُكَاءِ. وَقَالَ: إِنَّ الْفَرَحَ بِالدُّنْيَا وَالْحُزْنَ بِالْآخِرَةِ لَا يَجْتَمِعَانِ فِي قَلْبِ عَبْدٍ، إِذَا سَكَنَ أَحَدُهُمَا الْقَلْبَ خَرَجَ الْآخَرُ. عن وَهْبُ بْنُ بَقِيَّةَ، قَالَ: أَخْبَرَنِي حُسَيْنُ بْنُ زِيَادٍ، قَالَ: بَعَثَ بَعْضُ الْقُضَاةِ إِلَى سَيَّارٍ بِوَاسِطَ، فَأَتَاهُ فَقَالَ لَهُ: لِمَ لَا تَجِيءُ إِلَيْنَا؟ فَقَالَ لَهُ: إِنْ أَدْنَيْتَنِي فَتَنْتَنِي، وَإِنْ بَاعَدْتَنِي غَمَمْتَنِي، وَلَيْسَ عِنْدَكَ مَا أَرْجُو، وَلَا عِنْدِي مَا أَخَافُكَ عَلَيْهِ. ثُمَّ قَامَ. قَالَ أَسْلَمُ: وَحَدَّثَنِي عَبْدُ الْحَمِيدِ بْنُ بَيَانٍ، قَالَ: سَمِعْتُ أَبِي يَقُولُ: خَرَجَ سَيَّارُ بْنُ يَسَارٍ إِلَى الْبَصْرَةِ، فَقَامَ يُصَلِّي إِلَى سَارِيَةٍ فِي الْمَسْجِدِ الْجَامِعِ، وَكَانَ حَسَنَ الصَّلَاةِ وَعَلَيْهِ ثِيَابٌ جِيَادٌ، فَرَأْهُ مَالِكُ بْنُ دِينَارٍ فَجَلَسَ إِلَيْهِ، فَسَلَّمَ سَيَّارٌ، فَقَالَ لَهُ مَالِكٌ: هَذِهِ الصَّلَاةُ وَهَذِهِ الثِّيَابُ؟ فَقَالَ لَهُ سَيَّارٌ: ثِيَابِي هَذِهِ تَرْفَعُنِي عِنْدَكَ أَوْ تَضَعُنِي؟ قَالَ: تَضَعُكَ، قَالَ: هَذَا أَرَدْتُ، ثُمَّ قَالَ لَهُ: يَا مَالِكُ، إِنِّي لَأَحْسَبُ ثَوْبَيْكَ هَذَيْنِ قَدْ أَنْزَلَاكَ مِنْ نَفْسِكَ مَا لَمْ يُنْزِلْكَ مِنَ اللَّهِ، فَبَكَى مَالِكٌ وَقَالَ لَهُ: أَنْتَ سَيَّارٌ؟ قَالَ: نَعَمْ، فَعَانَقَهُ. وَفِي رِوَايَةٍ: جَاءَ مَالِكٌ فَقَعَدَ بَيْنَ يَدَيْهِ. عَبْدُ الْمَلِكِ بْنُ حَبِيبٍ، أَبُو عِمْرَانَ الْجَوْنِيُّ عَبْدُ الْمَلِكِ بْنُ حَبِيبٍ، أَبُو عِمْرَانَ الْجَوْنِيُّ: أَسْنَدَ عَنْ أَنَسٍ، وَجُنْدُبِ بْنِ عَبْدِ اللَّهِ، وَعَائِذِ بْنِ عَمْرٍو، وَأَبِي بَرْزَةَ، وَكَانَ عَالِمًا مُتَعَبِّدًا. قَالَ أَبُو بَكْرٍ الْقُرَشِيُّ: بسنده كَانَ أَبُو عِمْرَانَ الْجَوْنِيُّ إِذَا سَمِعَ الْأَذَانَ تَغَيَّرَ لَوْنُهُ وَفَاضَتْ عَيْنَاهُ. عُثْمَانُ بْنُ أَبِي دَهْرَشٍ الْمَكِّيُّ عُثْمَانُ بْنُ أَبِي دَهْرَشٍ الْمَكِّيُّ: يَرْوِي عَنْ رَجُلٍ مِنَ الصَّحَابَةِ، رَوَى عَنْهُ ابْنُ عُيَيْنَةَ. عَنْ عَبْدِ اللَّهِ بْنِ الْمُبَارَكِ، عَنْ عُثْمَانَ بْنِ أَبِي دَهْرَشٍ: أَنَّهُ كَانَ إِذَا رَأَى الْفَجْرَ أَقْبَلَ عَلَيْهِ تَنَبَّهَ وَقَالَ: أَسِيرُ الْآنَ مَعَ النَّاسِ وَلَا أَدْرِي مَا أَجْنِي عَلَى نَفْسِي. وَقَالَ عُثْمَانُ: مَا صَلَّيْتُ صَلَاةً قَطُّ إِلَّا اسْتَغْفَرْتُ اللَّهَ عَزَّ وَجَلَّ مِنْ تَقْصِيرِي فِيهَا. 664 - مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، كُنْيَتُهُ أَبُو سَعِيدٍ: كَانَ شُجَاعًا جَوَادًا ذَا رَأْيٍ وَحَزْمٍ وَفَضْلٍ، وَغَزَا غَزَوَاتٍ، وَكَانَ حَسَنَ التَّدْبِيرِ. قَالَ: مَا لُمْتُ نَفْسِي عَلَى خَطَأٍ افْتَتَحْتُهُ بِحَزْمٍ، وَلَا حَمِدْتُهَا عَلَى صَوَابٍ افْتَتَحْتُهُ بِعَجْزٍ. وَإِنَّمَا زَوَتْ عَنْهُ بَنُو أُمَيَّةَ؛ لِأَنَّ أُمَّهُ أُمُّ وَلَدٍ. [تُوُفِّيَ فِي هَذِهِ السَّنَةِ]. وَفِيهَا مَاتَ مُحَمَّدُ بْنُ الْمُنْكَدِرِ بْنِ عَبْدِ اللَّهِ أَبُو بَكْرٍ التَّيْمِيُّ، تَيْمُ قُرَيْشٍ، وَقِيلَ: مَاتَ سَنَةَ ثَلَاثِينَ، وَقِيلَ: إِحْدَى وَثَلَاثِينَ، وَكُنْيَتُهُ أَبُو بَكْرٍ، وَيَزِيدُ بْنُ عَبْدِ اللَّهِ بْنِ قِسْطٍ، وَيَعْقُوبُ بْنُ عَبْدِ اللَّهِ بْنِ الْأَشَجِّ.
Translation
✧ Among the notable figures who died in the year one hundred and twenty-two AH is Iyās al-Dhakī. IYĀS AL-DHAKĪ He is Iyās b. Muʿāwiyah b. Qurrah b. Iyās b. Hilāl b. Riʾāb b. ʿAbd b. Durayd b. Aws b. Suwāʾah b. ʿAmr b. Sāriyah b. Thaʿlabah b. Dhubyān b. Thaʿlabah b. Aws b. ʿUthmān b. ʿAmr b. Udd b. Ṭābikhah b. Ilyās b. Muḍar b. Nizār b. Maʿadd b. ʿAdnān. Thus Khalīfah b. Khayyāṭ gave his lineage, though something else is said about his lineage. He is Abū Wāthilah al-Muzanī, the judge of Basra, and he was a Tābiʿī; his grandfather was a Companion. His intelligence was proverbial. Narrations of Iyās b. Muʿāwiyah: he narrated from his father, from his grandfather, as a marfūʿ tradition concerning modesty; from Anas, Saʿīd b. Jubayr, Saʿīd b. al-Musayyab, Nāfiʿ, and Abū Mijlaz. From him narrated the two Ḥammāds, Shuʿbah, al-Aṣmaʿī, and others. Muḥammad b. Sīrīn said of him: “Truly he is discerning, truly he is discerning.” Muḥammad b. Saʿd, al-ʿIjlī, Ibn Maʿīn, and al-Nasāʾī said: “He is trustworthy (thiqah).” Ibn Saʿd added: “He was a wise and astute man.” Al-ʿIjlī added: “He was a jurist, chaste.” The jurisprudence of Iyās b. Muʿāwiyah: He came to Damascus in the days of ʿAbd al-Malik b. Marwān, and he visited ʿUmar b. ʿAbd al-ʿAzīz, and another time when ʿAdī b. Arṭāh removed him from the judgeship of Basra. Abū ʿUbaydah and others said: Iyās, while a young man, brought a case along with an old man before the judge of ʿAbd al-Malik b. Marwān in Damascus. The judge said to him: “He is an old man and you are young, so do not address him as an equal.” Iyās replied: “If he is old, the truth is older than him.” The judge said: “Be silent.” Iyās said: “Who will speak my argument if I am silent?” The judge said: “I do not think you will speak truth in this assembly of mine until you leave.” Iyās said: “I bear witness that there is no god but God.” Another version adds: The judge said: “I think you are only wronging him.” Iyās said: “I did not leave my house because of the judge's opinion.” The judge rose, went in to ʿAbd al-Malik and told him the story. ʿAbd al-Malik said: “Fulfill his need and expel him from Damascus this very hour; he will corrupt the people for me.” Some said: When ʿAdī b. Arṭāh removed him from the judgeship of Basra, he fled from him to ʿUmar b. ʿAbd al-ʿAzīz, but found that he had died. He used to sit in a circle in the mosque of Damascus. A man from the Banū Umayyah spoke and Iyās answered him back, so the Umayyad was harsh to him. Iyās got up. It was said to the Umayyad: “This is Iyās b. Muʿāwiyah al-Muzanī.” When he came back the next day, the Umayyad apologized to him, saying: “I did not know you. You sat with us in the clothes of commoners and spoke to us with the speech of nobles, and we could not bear that.” Yaʿqūb b. Sufyān said with his chain from Ibn Shawdhab: It used to be said: “Every hundred years a man of complete intellect is born.” They used to consider Iyās b. Muʿāwiyah one of them. Al-ʿIjlī said: Three women once entered upon Iyās. When he saw them he said: “One of them is a nursing mother, another is a virgin, and the other is a previously married woman.” It was said to him: “How did you know that?” He said: “The nursing mother, when she sat down, held her breast with her hand; the virgin, when she entered, did not turn to anyone; the previously married woman, when she entered, looked around and cast her eyes about.” Yūnus b. Ḥabīb said with his chain from Ḥammād b. Salamah: I heard Iyās b. Muʿāwiyah say: “I recognize the night on which I was born: my mother placed a large bowl over my head.” Al-Madāʾinī said: Iyās b. Muʿāwiyah said to his mother: “What is the thing I heard while you were pregnant with me that had a loud crash?” She said: “That, my son, was a basin that fell from the upper part of the house to the lower part. I was startled and gave birth to you at that hour.” Abū Bakr al-Kharāʾiṭī, from ʿUmar b. Shabbah al-Numayrī, said: It reached me that Iyās b. Muʿāwiyah said: “It would not please me to tell a lie that no one would know about except my father Muʿāwiyah, and for which I would not be called to account on the Day of Resurrection, even if I were given the entire world with all its contents.” Abū Bakr b. Abī al-Dunyā said with his chain from Iyās b. Muʿāwiyah: “I have not contended with any of the people of desires with my full intellect except the Qadarīs. I said to them: 'Tell me about injustice—what is it?' They said: 'A person taking what is not his.' I said: 'But God owns everything.'” Some said, from Iyās: “I was in the kuttāb as a boy, and the Christian children began laughing at the Muslims, saying: 'They claim that there is no leftover residue from the food of the people of Paradise.' I said to the teacher, who was a Christian: 'Do you not claim that some food is converted into nourishment for the body?' He said: 'Yes.' I said: 'What do you reject about God making all the food of the people of Paradise nourishment for their bodies?' His teacher said to him: 'You are nothing but a devil.'” What Iyās said as a child with his intellect has been affirmed by the authentic ḥadīth about the description of the people of Paradise: that their food turns into belching and sweat like musk, and the stomach stays lean. Sufyān b. Ḥusayn said: Iyās came to Wāsiṭ, and Ibn Shubrumah came to him with questions he had prepared. He said: “Will you permit me to ask you?” He said: “Ask, though I became suspicious when you asked permission.” He asked him about seventy questions, and Iyās answered them, and they differed only in four questions, in which Iyās brought him back to his own opinion. Then Iyās said to him: “Do you read the Qur'an?” He said: “Yes.” He said: “Do you memorize His words: 'This day I have perfected your religion for you' [al-Māʾidah: 3]?” He said: “Yes, and what is before it and after it.” He said: “Has this verse left any room for the opinion of the family of Shubrumah?” ʿAbbās said with his chain from ʿUmar b. ʿAlī: A man said to Iyās b. Muʿāwiyah: “O Abū Wāthilah, until when will people remain? Until when will people beget and die?” He said to his companions: “Answer him.” They had no answer. Iyās said: “Until the two numbers are completed: the number of the people of Paradise and the number of the people of the Fire.” Some said: Iyās b. Muʿāwiyah hired a mount from Syria heading for the pilgrimage, and Ghaylān al-Qadarī rode with him in the same litter, neither of them knowing the other. They remained three days without speaking to each other. After three days they talked and recognized each other, and each was astonished at being together with the other because of the difference in their beliefs about qadar. Iyās said to him: “The people of Paradise say when they enter Paradise: 'Praise be to God who guided us to this, and we would never have been guided had God not guided us' [al-Aʿrāf: 43], and the people of the Fire say: 'Our Lord, our misery overcame us' [al-Muʾminūn: 106], and the angels say: 'Glory be to You, we have no knowledge except what You have taught us' [al-Baqarah: 32].” Then he mentioned to him Arabic poems and non-Arab proverbs that affirm predestination. Later, Iyās and Ghaylān met again in the presence of ʿUmar b. ʿAbd al-ʿAzīz, who held a debate between them. Iyās defeated him and kept pressing him until Ghaylān admitted his inability and showed repentance. ʿUmar b. ʿAbd al-ʿAzīz prayed against him if he was lying, and God answered him, for Ghaylān was later seized, killed, and crucified. To God belongs praise and favor. From the words of al-Ḥasan: “That there be in a man's deeds more than his words is better than that there be in his words more than his deeds.” From the admonitions of Iyās b. Muʿāwiyah: Sufyān b. Ḥusayn said: I mentioned a man disparagingly in the presence of Iyās b. Muʿāwiyah. He looked at my face and said: “Have you fought the Byzantines?” I said: “No.” He said: “The Sind, the Indians, the Turks?” I said: “No.” He said: “The Byzantines, the Sind, the Indians, and the Turks are safe from you, but your Muslim brother is not safe from you!” He said: “I never did it again after that.” Al-Aṣmaʿī said from his father: I saw Iyās b. Muʿāwiyah in the house of Thābit al-Bunānī. He was reddish, long-armed, with coarse clothes, adjusting his turban. He dominated the conversation, and no one could talk with him. Someone said to him: “There is no fault in you except that you talk too much.” He said: “Do I speak truth or falsehood?” It was said: “Truth.” He said: “The more truth increases, the better.” Someone blamed him for wearing coarse clothes, and he said: “I wear a garment that serves me, not a garment that I serve.” Al-Aṣmaʿī said: Iyās b. Muʿāwiyah said: “The noblest trait of a man is truthfulness of tongue. Whoever lacks the virtue of truthfulness has been bereft of the most honorable of his character traits.” Some said: A man asked Iyās about nabīdh, and he said: “It is forbidden.” The man said: “Tell me about water.” He said: “It is lawful.” He said: “What about dodder (kushūth)?” He said: “Lawful.” He said: “What about dates?” He said: “Lawful.” He said: “Then why does it become forbidden when they are combined?” Iyās said: “Tell me, if I threw this handful of dust at you, would it hurt you?” He said: “No.” He said: “This handful of straw?” He said: “No.” He said: “This scoop of water?” He said: “No.” He said: “Tell me, if I mixed this with this, and this with this, until it became mud, then hardened into stone, then threw it at you, would it hurt you?” He said: “Yes, by God, it would kill me.” He said: “So likewise those things when they combine.” Al-Madāʾinī said: ʿUmar b. ʿAbd al-ʿAzīz sent ʿAdī b. Arṭāh to Basra as governor, and ordered him to bring together Iyās and al-Qāsim b. Rabīʿah al-Jawshanī, and whichever was more learned in jurisprudence was to be given the judgeship. Iyās, wanting not to be appointed, said: “O man, ask the two jurists of Basra: al-Ḥasan and Ibn Sīrīn.” Iyās did not visit them. Al-Qāsim realized that if he asked them, they would point to Iyās. So al-Qāsim said to ʿAdī: “By God, besides whom there is no god, Iyās is better than me, more learned than me, and more knowledgeable in judging. If I am truthful, appoint him; if I am lying, then it is not fitting that I should hold the office.” Iyās said: “This is a man who was made to stand on the brink of Hell and ransomed himself from it with a false oath, seeking God's forgiveness for it.” ʿAdī said: “Since you have discerned this, I appoint you as judge.” He remained for a year judging between people and reconciling them; when the truth became clear to him he ruled by it. Then he fled to ʿUmar b. ʿAbd al-ʿAzīz in Damascus and asked to be excused from the judgeship. After him ʿAdī appointed al-Ḥasan al-Baṣrī. His appointment of Iyās b. Muʿāwiyah as judge of Basra: They said: When Iyās assumed the judgeship in Basra, the scholars rejoiced at him, so much so that Ayyūb said: “They have struck it with its own stone.” Al-Ḥasan and Ibn Sīrīn came and greeted him. Iyās wept and mentioned the ḥadīth: “Judges are three: two in the Fire and one in Paradise.” Al-Ḥasan said: “God Most High has said: 'And David and Solomon, when they gave judgment concerning the field' up to His words: 'And to each We gave judgment and knowledge' [al-Anbiyāʾ: 78–79].” They said: Then he sat for the people in the mosque, and the people gathered for disputes. He did not rise until he had settled seventy cases, so much so that he was compared to Shurayḥ the judge. It is related that when something was unclear to him, he would send to Muḥammad b. Sīrīn and ask him about it. Iyās said: “I speak with people with half my intellect, but when two litigants come to me, I gather my entire intellect.” A man said to him: “You are pleased with your own opinion.” He said: “If I were not, I would not judge by it.” Another said to him: “There are traits in you that do not please me.” He said: “What are they?” He said: “You judge before you understand, you sit with everyone, and you wear coarse clothes.” He said to him: “Which is more: three or two?” He said: “Three.” He said: “How quickly you understood and answered.” The man said: “Does anyone not know this?” He said: “So it is with what I judge. As for my sitting with everyone, sitting with someone who knows my worth is dearer to me than sitting with someone who does not know my worth. As for clothes, I wear of them what protects me, not what I protect.” They said: Two men brought a case before him. One had deposited money with the other, and the other denied it. Iyās said to the depositor: “Where did you deposit it?” He said: “At a tree in a garden.” He said: “Go to it and stand by it; perhaps you will remember.” He went. The other remained seated. Iyās continued judging between people while observing him. Then he summoned him and said: “Has your companion reached it yet?” He said: “Not yet, may God set you right.” Iyās said: “Rise, O enemy of God, and pay him his due, or I will make an example of you.” The man came and went with him, and he handed over his deposit in full. Another man came to him and said: “I deposited money with so-and-so, and he has denied me.” Iyās said: “Go now and come to me tomorrow.” He immediately sent for the denying man and said to him: “We have gathered some money here; keep it for us in a secure place.” He said: “I hear and obey.” He said: “Go now and come to me tomorrow.” The next morning the rightful owner came to Iyās, who said: “Go now to him and say: 'Give me my due, or I will take you to the judge.'” He went and said that. The man feared that the judge would not deposit with him, so he paid him his due. He came to Iyās and informed him. Then the other man came the next day hoping to receive the deposit, but Iyās rebuked him and drove him away, saying: “You are a traitor.” Two men brought a case before him concerning a slave girl. The buyer claimed she was weak-minded. Iyās said to her: “Which of your legs is longer?” She said: “This one.” He said: “Do you remember the night you were born?” She said: “Yes.” He said to the seller: “Take her back, take her back.” Ibn ʿAsākir related that Iyās heard a woman's voice from her house and said: “This is a woman pregnant with a boy.” When she gave birth, it was as he said. He was asked: “How did you know that?” He said: “I heard her voice and her breathing with it, so I knew she was pregnant; and in her voice there was a harshness, so I knew it was a boy.” They said: Then one day he passed by a school and saw a boy there. He said: “If I know anything, this boy is the son of that woman.” And it was her son. Mālik said with his chain from Abū Bakr: A man testified before Iyās, and he said to him: “What is your name?” He said: “Abū al-ʿAnqaz.” He did not accept his testimony. Al-Thawrī said from al-Aʿmash: They called me to Iyās, and there was a man who, whenever he finished one topic, began another. Iyās said: “Every man who does not know his own fault is a fool.” It was said to him: “What is your fault?” He said: “Talking too much.” They said: When his mother died, he wept. It was said to him about that. He said: “I had two open doors to Paradise, and one of them has been closed.” His father said: “People beget sons, but I begot a father.” His companions used to sit around him and write down from him [the science of] physiognomy. While they were sitting around him, he looked at a man who had come and sat on the bench of a shop, and every time someone passed he looked at him. Then he stood up, looked at the face of a man, then returned. He said to his companions: “This is a teacher of a kuttāb whose one-eyed slave has run away, and he is searching for him.” They went to that man and asked him, and they found him just as Iyās had said. They said to Iyās: “How did you know that?” He said: “When he sat on the shop’s bench, I knew that he was someone with authority. Then I looked and saw that he was suited only for teaching in an elementary school. Then he kept looking at everyone who passed, so I knew that he had lost a slave. Then when he stood up and looked at that man’s face from the other side, I knew that his slave was one-eyed.” Ibn Khallikān mentioned many things in his biography. Among them is that he said: “A man testified before me concerning a garden. I said to him: ‘How many trees does it have?’ He said: ‘How many beams have there been in this council in which you sit for a number of years?’ I said: ‘I do not know.’ And I accepted his testimony.” Khalīfah and more than one said: He died in Wāsiṭ in the year one hundred and twenty-two. Zubayd al-Yāmī Zubayd al-Yāmī: He met Ibn ʿUmar and Anas, and he was a devout worshipper, trustworthy, and religious. Saʿīd ibn Jubayr used to say: “If I were to choose a servant to meet Allah in his righteousness, I would choose Zubayd al-Yāmī.” From Ibn Shubrumah, who said: Zubayd al-Yāmī used to divide the night into three parts: one part for himself, one part for his son ʿAbd al-Raḥmān, and one part for his son ʿAbd Allāh. Zubayd would pray one third of the night, then he would say to one of them: “Get up,” and if he was sluggish, he would pray his portion himself. Then he would say to the other: “Get up,” and if he was sluggish, he would pray his portion himself, and so he would pray the entire night. Muḥammad ibn Abī al-Qāsim informed us with his chain of transmission from Sufyān, who said: On a rainy night, Zubayd would take a flame of fire and go around among the old women of the tribe, saying: “Has any house leaked on you? Do you want fire?” And when morning came, he would go around among the old women of the tribe: “Do you have any need in the market?” or “Do you want anything?” Aḥmad said with his chain of transmission from Sufyān, who said: We entered upon Zubayd to visit him in illness, and we said: “May Allah heal you.” He said: “I seek refuge with Allah.” Zubayd died in this year. Ṭalḥah was ten years older than him, and Zubayd reached the full ten years and then died. Sayyār ibn Dīnār Sayyār ibn Dīnār — and it is said: Ibn Wardān — Abū al-Ḥakam al-Qasrī: He narrated from Ṭāriq ibn Shihāb, al-Shaʿbī, Abū Wāʾil, and Abū Ḥāzim. He was intensely sorrowful and wept much. He said: “Joy in this world and sorrow for the Hereafter do not combine in a servant’s heart. When one of them dwells in the heart, the other departs.” From Wahb ibn Baqiyyah, who said: Ḥusayn ibn Ziyād informed me, saying: Some judge sent for Sayyār in Wāsiṭ, and he came to him. He said to him: “Why do you not come to us?” He replied: “If you bring me near, you will tempt me; and if you keep me far, you will grieve me. You do not have what I hope for, and I do not have anything over which I fear you.” Then he stood up. Aslam said: ʿAbd al-Ḥamīd ibn Bayān narrated to me, saying: I heard my father say: Sayyār ibn Yasār went out to al-Baṣrah and stood praying toward a column in the congregational mosque. His prayer was excellent, and he wore fine clothes. Mālik ibn Dīnār saw him and sat down before him. Sayyār finished his prayer and greeted, and Mālik said to him: “Such prayer and such clothes?” Sayyār said to him: “Do these clothes of mine raise me in your estimation or lower me?” He said: “They lower you.” He said: “That is what I intended.” Then he said to him: “O Mālik, I think these two garments of yours have lowered you in your own estimation in a way they have not lowered you before Allah.” Mālik wept and said to him: “Are you Sayyār?” He said: “Yes,” and he embraced him. In another narration: Mālik came and sat before him. ʿAbd al-Malik ibn Ḥabīb, Abū ʿImrān al-Jawnī ʿAbd al-Malik ibn Ḥabīb, Abū ʿImrān al-Jawnī: He narrated with chains from Anas, Jundub ibn ʿAbd Allāh, ʿĀʾidh ibn ʿAmr, and Abū Barzah. He was a learned and devout worshipper. Abū Bakr al-Qurashī said with his chain of transmission: When Abū ʿImrān al-Jawnī heard the call to prayer, his color changed and his eyes overflowed. ʿUthmān ibn Abī Dahrash al-Makkī ʿUthmān ibn Abī Dahrash al-Makkī: He narrated from a man among the Companions, and Ibn ʿUyaynah narrated from him. From ʿAbd Allāh ibn al-Mubārak, from ʿUthmān ibn Abī Dahrash: When he saw the dawn, he turned to it with alertness and said: “Now I will travel with the people, and I do not know what I am bringing upon myself.” ʿUthmān said: “I have never prayed a prayer except that I asked Allah, Mighty and Majestic, for forgiveness for my shortcomings in it.” 664 — Maslamah ibn ʿAbd al-Malik ibn Marwān, his kunyah is Abū Saʿīd: He was courageous, generous, of sound judgment, firmness, and virtue. He went on many military expeditions and was excellent in planning. He said: “I have never blamed myself for an error that I began with firmness, nor have I praised myself for a right action that I began with incapacity.” The Umayyads held him back only because his mother was an umm walad. [He died in this year.] In this year died Muḥammad ibn al-Munkadir ibn ʿAbd Allāh, Abū Bakr al-Taymī, of Taym of Quraysh. It is also said that he died in the year one hundred and thirty, and it is said one hundred and thirty-one. His kunyah is Abū Bakr. And Yazīd ibn ʿAbd Allāh ibn Qisṭ, and Yaʿqūb ibn ʿAbd Allāh ibn al-Ashajj.
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