Tarikh (al-Tabari) 2590
Then the Year 124 AH Began
مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ عَامِرُ بْنُ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بْنِ الْعَوَّامِ عَامِرُ بْنُ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بْنِ الْعَوَّامِ: رَوَى عَنْ أَبِيهِ وَغَيْرِهِ مِنَ الصَّحَابَةِ، وَعَنْ جَمَاعَةٍ مِنَ التَّابِعِينَ، وَكَانَ رَجُلًا صَالِحًا لَا يَعْرِفُ الشَّرَّ. أُتِيَ يَوْمًا بِعَطَائِهِ، فَوَضَعَهُ فِي الْمَسْجِدِ ثُمَّ قَامَ فَنَسِيَهُ، فَذَكَرَ، فَقَالَ لِخَادِمِهِ: ادْخُلِ الْمَسْجِدَ وَائْتِنِي بِعَطَائِي، قَالَ: وَأَيْنَ أَجِدُهُ؟ قَالَ: سُبْحَانَ اللَّهِ أَوَيَأْخُذُ أَحَدٌ مَا لَيْسَ لَهُ؟! عن عِمْرَانُ بْنُ أَبِي عِمْرَانَ، قَالَ: سَمِعْتُ سُفْيَانَ بْنَ عُيَيْنَةَ يَقُولُ: اشْتَرَى عَامِرُ بْنُ عَبْدِ اللَّهِ نَفْسَهُ مِنَ اللَّهِ عَزَّ وَجَلَّ بِتِسْعِ دِيَاتٍ. وعن قُدَامَةُ، قَالَ: سَمِعْتُ أَبَا مَوْدُودٍ يَقُولُ: كَانَ عَامِرُ بْنُ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ يَتَحَيَّنُ الْعِبَادَ وَهُمْ سُجُودٌ: أَبَا حَازِمٍ، وَصَفْوَانَ بْنَ سُلَيْمٍ، وَسُلَيْمَانَ بْنَ سُحَيْمٍ وَأَشْبَاهَهُمْ، فَيَأْتِيهِمْ بِالصُّرَّةِ فِيهَا الدَّنَانِيرُ وَالدَّرَاهِمُ، فَيَضَعُهَا عِنْدَ نِعَالِهِمْ بِحَيْثُ يَحُسُّونَ بِهَا وَلَا يَشْعُرُونَ بِمَكَانِهِ، فَيُقَالُ لَهُ: مَا يَمْنَعُكَ أَنْ تُرْسِلَ بِهَا إِلَيْهِمْ؟ فَيَقُولُ: [إِنِّي] أَكْرَهُ أَنْ يَتَمَعَّرَ وَجْهُ أَحَدِهِمْ إِذَا نَظَرَ إِلَى رَسُولِي وَإِذَا لَقِيَنِي. وعن عَيَّاشُ بْنُ الْمُغِيرَةِ، قَالَ: كَانَ عَامِرُ بْنُ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ إِذَا شَهِدَ جِنَازَةً وَقَفَ عَلَى الْقَبْرِ، فَقَالَ: أَلَا أَرَاكَ ضَيِّقًا، أَلَا أَرَاكَ رُقَعًا، أَلَا أَرَاكَ مُظْلِمًا، لَئِنْ سَلِمْتُ لَأَتَأَهَّبَنَّ لَكَ أَهْبَتَكَ، فَأَوَّلُ شَيْءٍ يَرَاهُ مِنْ مَالِهِ يَتَقَرَّبُ بِهِ إِلَى رَبِّهِ، فَإِنْ كَانَ [رَقِيقُهُ] لَيَتَعَرَّضُونَ لَهُ عِنْدَ انْصِرَافِهِ مِنَ الْجِنَازَةِ لِيُعْتِقَهُمْ. قَالَ الزُّبَيْرُ: وَحَدَّثَنِي عَمِّي مُصْعَبُ بْنُ عَبْدِ اللَّهِ، قَالَ: سَمِعَ عَامِرُ بْنُ عَبْدِ اللَّهِ الْمُؤَذِّنَ وَهُوَ يَجُودُ بِنَفْسِهِ، وَمَنْزِلُهُ قَرِيبٌ مِنَ الْمَسْجِدِ، فَقَالَ: خُذُوا بِيَدِي، فَقِيلَ لَهُ: إِنَّكَ عَلِيلٌ، فَقَالَ: أَسْمَعُ دَاعِيَ اللَّهِ فَلَا أُجِيبُ، فَأَخَذُوا بِيَدِهِ فَدَخَلَ فِي صَلَاةِ الْمَغْرِبِ فَرَكَعَ مَعَ الْإِمَامِ رَكْعَةً ثُمَّ مَاتَ. 671 نَصْرُ بْنُ عِمْرَانَ، أَبُو جَمْرَةَ الضَّبَعِيُّ نَصْرُ بْنُ عِمْرَانَ، أَبُو جَمْرَةَ الضَّبَعِيُّ: قَالَ: كُنْتُ أَدْفَعُ الزِّحَامَ عَنِ ابْنِ عَبَّاسٍ، فَحُمِمْتُ أَيَّامًا فَتَأَخَّرْتُ، فَلَمَّا حَضَرْتُهُ سَأَلَنِي عَنْ تَأَخُّرِي فَأَخْبَرْتُهُ بِالْحُمَّى، فَقَالَ: إِنَّ رَسُولَ اللَّهِ ﷺ قَالَ: "الْحُمَّى مِنْ فَيْحِ جَهَنَّمَ فَأَبْرِدُوهَا بِالْمَاءِ". تُوُفِّيَ فِي هَذِهِ السَّنَةِ. مُحَمَّدُ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ وَفِيهَا مَاتَ مُحَمَّدُ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ فِي قَوْلِ بَعْضِهِمْ، وَوَصَّى إِلَى ابْنِهِ إِبْرَاهِيمَ بِالْقِيَامِ بِأَمْرِ الدَّعْوَةِ إِلَيْهِمْ. وَالصَّحِيحُ أَنَّهُ إِنَّمَا تُوُفِّيَ فِي الَّتِي بَعْدَهَا. الْقَاسِمُ بْنُ أَبِي بَزَّةَ وَفِيهَا تُوُفِّيَ الْقَاسِمُ بْنُ أَبِي بَزَّةَ أَبُو عَبْدِ اللَّهِ الْمَكِّيُّ الْقَارِئُ، مَوْلَى عَبْدِ اللَّهِ بْنِ السَّائِبِ تَابِعِيٌّ جَلِيلٌ، رَوَى عَنْ أَبِي الطُّفَيْلِ عَامِرِ بْنِ وَاثِلَةَ، وَعَنْهُ جَمَاعَةٌ، وَوَثَّقَهُ الْأَئِمَّةُ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ عَلَى الصَّحِيحِ، وَقِيلَ: بَعْدَهَا بِسَنَةٍ. وَقِيلَ: سَنَةَ أَرْبَعَ عَشْرَةَ. وَقِيلَ: سَنَةُ خَمْسَ عَشْرَةَ. فَاللَّهُ أَعْلَمُ. محمد بن شهاب الزهري الزُّهْرِيُّ مُحَمَّدُ بْنُ مُسْلِمِ بْنِ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ شِهَابِ بْنِ عَبْدِ اللَّهِ بْنِ الْحَارِثِ بْنِ زُهْرَةَ بْنِ كِلَابِ بْنِ مُرَّةَ، أَبُو بَكْرٍ الْقُرَشِيُّ الزُّهْرِيُّ أَحَدُ الْأَعْلَامِ، مِنْ أَئِمَّةِ الْإِسْلَامِ، تَابِعِيٌّ جَلِيلٌ، سَمِعَ غَيْرَ وَاحِدٍ مِنَ الصَّحَابَةِ، وَرَوَى عَنْهُ غَيْرُ وَاحِدٍ مِنَ التَّابِعِينَ وَغَيْرِهِمْ. رَوَى الْحَافِظُ ابْنُ عَسَاكِرَ عَنِ الزُّهْرِيِّ قَالَ: أَصَابَ أَهْلُ الْمَدِينَةِ جَهْدٌ شَدِيدٌ، فَارْتَحَلْتُ إِلَى دِمَشْقَ، وَكَانَ عِنْدِي عِيَالٌ كَثِيرَةٌ، فَجِئْتُ جَامِعَهَا، فَجَلَسْتُ فِي أَعْظَمِ حَلْقَةٍ، فَإِذَا رَجُلٌ قَدْ خَرَجَ مِنْ عِنْدِ أَمِيرِ الْمُؤْمِنِينَ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ فَقَالَ: إِنَّهُ قَدْ نَزَلَ بِأَمِيرِ الْمُؤْمِنِينَ مَسْأَلَةٌ، وَكَانَ قَدْ سَمِعَ مِنْ سَعِيدِ بْنِ الْمُسَيَّبِ فِيهَا شَيْئًا - وَقَدْ شَذَّ عَنْهُ - فِي أُمَّهَاتِ الْأَوْلَادِ يَرْوِيهِ عَنْ عُمَرَ بْنِ الْخَطَّابِ. فَقُلْتُ: إِنِّي أَحْفَظُ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ عُمَرَ بْنِ الْخَطَّابِ فَأَخَذَنِي فَأَدْخَلَنِي عَلَى عَبْدِ الْمَلِكِ. فَسَأَلَنِي: مِمَّنْ أَنْتَ ؟ فَانْتَسَبْتُ لَهُ، وَذَكَرْتُ لَهُ حَاجَتِي وَعِيَالِي، فَسَأَلَنِي: هَلْ تَحْفَظُ الْقُرْآنَ ؟ قُلْتُ: نَعَمْ، وَالْفَرَائِضَ وَالسُّنَنَ. فَسَأَلَنِي عَنْ ذَلِكَ كُلِّهِ فَأَجَبْتُهُ، فَقَضَى دَيْنِي، وَأَمَرَ لِي بِجَائِزَةٍ، وَقَالَ لِي: اطْلُبِ الْعِلْمَ، فَإِنِّي أَرَى لَكَ عَيْنًا حَافِظَةً وَقَلْبًا ذَكِيًّا. قَالَ: فَرَجَعْتُ إِلَى الْمَدِينَةِ أَطْلُبُ الْعِلْمَ وَأَتَتَبَّعُهُ، فَبَلَغَنِي أَنَّ امْرَأَةً بِقُبَاءَ رَأَتْ رُؤْيَا عَجِيبَةً، فَأَتَيْتُهَا فَسَأَلْتُهَا عَنْ ذَلِكَ، فَقَالَتْ: إِنَّ بِعْلِي مَاتَ وَتَرَكَ لَنَا خَادِمًا وَدَاجِنًا وَنُخَيْلَاتٍ ; نَشْرَبُ مِنْ لَبَنِهَا، وَنَأْكُلُ مِنْ ثَمَرِهَا، فَبَيْنَمَا أَنَا بَيْنَ النَّائِمَةِ وَالْيَقْظَى رَأَيْتُ كَأَنَّ ابْنِي الْكَبِيرَ - وَكَانَ مُشْتَدًّا - قَدْ أَقْبَلَ، فَأَخَذَ الشَّفْرَةَ، فَذَبَحَ وَلَدَ الدَّاجِنِ، وَقَالَ: إِنَّ هَذَا يُضَيِّقُ عَلَيْنَا اللَّبَنَ. تَمَّ نَصَبَ الْقِدْرَ، وَقَطَّعَهُ وَوَضَعَهُ فِيهِ، ثُمَّ أَخَذَ الشَّفْرَةَ فَذَبَحَ بِهَا أَخَاهُ - وَأَخُوهُ صَغِيرٌ كَمَا قَدْ جَاءَ - ثُمَّ اسْتَيْقَظْتُ مَذْعُورَةً، فَدَخَلَ وَلَدِي الْكَبِيرُ فَقَالَ: أَيْنَ اللَّبَنُ ؟ فَقُلْتُ: شَرِبَهُ وَلَدُ الدَّاجِنِ. فَقَالَ: إِنَّهُ قَدْ ضَيَّقَ عَلَيْنَا اللَّبَنَ. ثُمَّ أَخَذَ الشَّفْرَةَ فَذَبَحَهُ وَقَطَّعَهُ فِي الْقِدْرِ، فَبَقِيتُ مُشْفِقَةً خَائِفَةً مِمَّا رَأَيْتُ، فَأَخَذْتُ وَلَدِي الصَّغِيرَ فَغَيَّبْتُهُ فِي بَعْضِ بُيُوتِ الْجِيرَانِ، ثُمَّ أَقْبَلْتُ إِلَى الْمَنْزِلِ وَأَنَا مُشْفِقَةٌ جِدًّا مِمَّا رَأَيْتُ، فَأَخَذَتْنِي عَيْنِي فَنِمْتُ، فَرَأَيْتُ فِي الْمَنَامِ قَائِلًا يَقُولُ: مَا لَكِ مُغْتَمَّةً ؟ فَقُلْتُ: إِنِّي رَأَيْتُ مَنَامًا، فَأَنَا أَحْذَرُ مِنْهُ. فَقَالَ: يَا رُؤْيَا، يَا رُؤْيَا. فَأَقْبَلَتِ امْرَأَةٌ حَسْنَاءُ جَمِيلَةٌ، فَقَالَ: مَا أَرَدْتِ إِلَى هَذِهِ الْمَرْأَةِ الصَّالِحَةِ ؟ قَالَتْ: مَا أَرَدْتُ إِلَّا خَيْرًا. ثُمَّ قَالَ: يَا أَحْلَامُ، يَا أَحْلَامُ. فَأَقْبَلَتِ امْرَأَةٌ دُونَهَا فِي الْحُسْنِ وَالْجَمَالِ، فَقَالَ: مَا أَرَدْتِ إِلَى هَذِهِ الْمَرْأَةِ الصَّالِحَةِ ؟ فَقَالَتْ: مَا أَرَدْتُ إِلَّا خَيْرًا. ثُمَّ قَالَ: يَا أَضْغَاثُ، يَا أَضْغَاثُ. فَأَقْبَلَتِ امْرَأَةٌ سَوْدَاءُ شَعِثَةٌ، فَقَالَ: مَا أَرَدْتِ إِلَى هَذِهِ الْمَرْأَةِ الصَّالِحَةِ ؟ فَقَالَتْ: إِنَّهَا امْرَأَةٌ صَالِحَةٌ، فَأَحْبَبْتُ أَنْ أَغُمَّهَا سَاعَةً. ثُمَّ اسْتَيْقَظْتُ، فَجَاءَ ابْنِي فَوَضَعَ الطَّعَامَ، وَقَالَ: أَيْنَ أَخِي ؟ فَقُلْتُ لَهُ: دَرَجَ إِلَى بُيُوتِ الْجِيرَانِ. فَذَهَبَ وَرَاءَهُ، فَكَأَنَّمَا هُدِيَ إِلَيْهِ، فَأَقْبَلَ بِهِ يُقَبِّلُهُ، ثُمَّ وَضَعَهُ وَجَلَسْنَا جَمِيعًا، فَأَكَلَنَا مِنْ ذَلِكَ الطَّعَامِ. مولد الزهري وصفاته وقد وُلِدَ الزُّهْرِيُّ فِي سَنَةِ ثَمَانٍ وَخَمْسِينَ فِي آخِرِ خِلَافَةِ مُعَاوِيَةَ وَكَانَ قَصِيرًا قَلِيلَ اللِّحْيَةِ، لَهُ شَعَرَاتٌ طِوَالٌ، خَفِيفُ الْعَارِضِينَ. قَالُوا: وَقَدْ قَرَأَ الْقُرْآنَ فِي نَحْوٍ مَنْ ثَمَانِينَ يَوْمًا، وَجَالَسَ سَعِيدَ بْنَ الْمُسَيَّبِ ثَمَانَ سِنِينَ أَوْ عَشْرَ سِنِينَ، تَمَسُّ رُكْبَتُهُ رُكْبَتَهُ. وَكَانَ يَخْدِمُ عُبَيْدَ اللَّهِ بْنَ عَبْدِ اللَّهِ يَسْتَقِي لَهُ الْمَاءَ الْمَالِحَ، وَيَدُورُ عَلَى مَشَايِخِ الْحَدِيثِ وَمَعَهُ أَلْوَاحٌ يَكْتُبُ عَنْهُمُ الْحَدِيثَ، وَيَكْتُبُ عَنْهُمْ كُلَّ مَا سَمِعَ مِنْهُمْ، حَتَّى صَارَ مِنْ أَعْلَمِ النَّاسِ أَوْ أَعْلَمَهُمْ فِي زَمَانِهِ، وَقَدِ احْتَاجَ أَهْلُ عَصْرِهِ إِلَيْهِ. وَقَالَ عَبْدُ الرَّزَّاقِ: أَخْبَرَنَا مَعْمَرٌ عَنِ الزُّهْرِيِّ قَالَ: كُنَّا نَكْرَهُ كِتَابَ الْعِلْمِ حَتَّى أَكْرَهَنَا عَلَيْهِ هَؤُلَاءِ الْأُمَرَاءُ، فَرَأَيْنَا أَنْ لَا نَمْنَعَهُ أَحَدًا مِنَ الْمُسْلِمِينَ. وَقَالَ ابْنُ إِسْحَاقَ كَانَ الزُّهْرِيُّ يَرْجِعُ مِنْ عِنْدِ عُرْوَةَ فَيَقُولُ لِجَارِيَةٍ عِنْدَهُ فِيهَا لُكْنَةٌ: حَدَّثَنَا عُرْوَةُ ثَنَا فُلَانٌ. وَيَسْرُدُ عَلَيْهَا مَا سَمِعَهُ مِنْهُ، فَتَقُولُ لَهُ الْجَارِيَةُ: وَاللَّهِ مَا أَدْرِي مَا تَقُولُ. فَيَقُولُ لَهَا: اسْكُتِي لَكَاعِ، فَإِنِّي لَا أُرِيدُكِ، إِنَّمَا أُرِيدُ نَفْسِي. ثُمَّ وَفَدَ عَلَى عَبْدِ الْمَلِكِ بِدِمَشْقَ كَمَا تَقَدَّمَ، فَأَكْرَمَهُ وَقَضَى دَيْنَهُ، وَفَرَضَ لَهُ فِي بَيْتِ الْمَالِ، ثُمَّ كَانَ بَعْدُ مِنْ أَصْحَابِهِ وَجُلَسَائِهِ، ثُمَّ كَانَ كَذَلِكَ عِنْدَ أَوْلَادِهِ مِنْ بَعْدِهِ الْوَلِيدِ، وَسُلَيْمَانَ وَكَذَلِكَ عِنْدَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ ثُمَّ عِنْدَ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ وَاسْتَقْضَاهُ يَزِيدُ مَعَ سُلَيْمَانَ بْنِ حَبِيبٍ ثُمَّ كَانَ حَظِيًّا عِنْدَ هِشَامٍ وَحَجَّ مَعَهُ، وَجَعَلَهُ مُعَلِّمَ أَوْلَادِهِ إِلَى أَنْ تُوفِّيَ فِي هَذِهِ السَّنَةِ، قَبْلَ هِشَامٍ بِسَنَةٍ. وَقَالَ ابْنُ وَهْبٍ: سَمِعْتُ اللَّيْثَ يَقُولُ: قَالَ ابْنُ شِهَابٍ: مَا اسْتَوْدَعْتُ قَلْبِي شَيْئًا قَطُّ فَنَسِيتُهُ. قَالَ: وَكَانَ يَكْرَهُ أَكْلَ التُّفَّاحِ وَسُؤْرَ الْفَأْرِ ، وَيَقُولُ: إِنَّهُ يُنْسِي. وَكَانَ يَشْرَبُ الْعَسَلَ وَيَقُولُ: إِنَّهُ يُذَكِّرُ. شعر في ابن شهاب الزهري وَفِيهِ يَقُولُ فَائِدُ بْنُ أَقْرَمَ: ذَرْ ذَا وَأَثْنِ عَلَى الْكَرِيمِ مُحَمَّدٍ وَاذْكُرْ فَوَاضِلَهُ عَلَى الْأَصْحَابِ وَإِذَا يُقَالُ مَنِ الْجَوَادُ بِمَالِهِ قِيلَ الْجَوَادُ مُحَمَّدُ بْنُ شِهَابِ أَهْلُ الْمَدَائِنِ يَعْرِفُونَ مَكَانَهُ وَرَبِيعُ نَادِيهِ عَلَى الْأَعْرَابِ يَشْرِي وَفَاءَ جِفَانِهِ وَيَمُدُّهَا بِكُسُورِ أَثْبَاجٍ وَفَتْقِ لُبَابِ وَقَالَ ابْنُ مَهْدِيٍّ: سَمِعْتُ مَالِكًا يَقُولُ: حَدَّثَ الزُّهْرِيُّ يَوْمًا بِحَدِيثٍ، فَلَمَّا قَامَ أَخَذْتُ بِلِجَامِ دَابَّتِهِ فَاسْتَفْهَمْتُهُ، فَقَالَ: تَسْتَفْهِمُنِي ؟ مَا اسْتَفْهَمْتُ عَالِمًا قَطُّ، وَلَا رَدَدْتُ عَلَى عَالِمٍ قَطُّ. ثُمَّ جَعَلَ ابْنُ مَهْدِيٍّ يَقُولُ: فَذِيكَ الطِّوَالُ، وَتِلْكَ الْمَغَازِي. وَرَوَى يَعْقُوبُ بْنُ سُفْيَانَ، بسنده عَنْ سَعِيدٍ - يَعْنِي ابْنَ عَبْدِ الْعَزِيزِ - أَنَّ هِشَامَ بْنَ عَبْدِ الْمَلِكِ سَأَلَ الزُّهْرِيَّ أَنْ يَكْتُبَ لِبَنِيهِ شَيْئًا مِنْ حَدِيثِهِ، فَأَمْلَى عَلَى كَاتِبِهِ أَرْبَعَمِائَةِ حَدِيثٍ، ثُمَّ خَرَجَ عَلَى أَهْلِ الْحَدِيثِ فَحَدَّثَهُمْ بِهَا، ثُمَّ إِنَّ هِشَامًا قَالَ لِلزَّهْرِيِّ: إِنَّ ذَلِكَ الْكِتَابَ ضَاعَ. فَقَالَ: لَا عَلَيْكَ. فَأَمْلَى عَلَيْهِمْ تِلْكَ الْأَحَادِيثَ، ثُمَّ أَخْرَجَ هِشَامٌ الْكِتَابَ الْأَوَّلَ، فَإِذَا هُوَ لَمْ يُغَادِرْ حَرْفًا وَاحِدًا، وَإِنَّمَا أَرَادَ هِشَامٌ امْتِحَانَ حِفْظِهِ. وَقَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ: مَا رَأَيْتُ أَحَدًا أَحْسَنَ سَوْقًا لِلْحَدِيثِ إِذَا حَدَّثَ مِنَ الزُّهْرِيِّ. وَقَالَ سُفْيَانُ بْنُ عُيَيْنَةَ عَنْ عَمْرِو بْنِ دِينَارٍ: مَا رَأَيْتُ أَحَدًا أَنَصَّ لِلْحَدِيثِ مِنَ الزُّهْرِيِّ وَلَا أَهْوَنَ مِنَ الدِّينَارِ وَالدِّرْهَمِ عِنْدَهُ، وَمَا الدَّرَاهِمُ وَالدَّنَانِيرُ عِنْدَ الزُّهْرِيِّ إِلَّا بِمَنْزِلَةِ الْبَعْرِ. قَالَ عَمْرُو بْنُ دِينَارٍ: وَلَقَدْ جَالَسْتُ جَابِرًا، وَابْنَ عَبَّاسٍ، وَابْنَ عُمَرَ، وَابْنَ الزُّبَيْرِ فَمَا رَأَيْتُ أَحَدًا أَنْسَقُ لِلْحَدِيثِ مِنَ الزُّهْرِيِّ. وَقَالَ الْإِمَامُ أَحْمَدُ: أَحْسَنُ النَّاسِ حَدِيثًا وَأَجْوَدُهُمْ إِسْنَادًا الزُّهْرِيُّ. وَقَالَ النَّسَائِيُّ: أَحْسَنُ الْأَسَانِيدِ الزُّهْرِيُّ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ، عَنْ جَدِّهِ عَلِيٍّ عَنْ رَسُولِ اللَّهِ ﷺ. وَقَالَ شُعَيْبٌ عَنِ الزُّهْرِيِّ: مَكَثْتُ خَمْسًا وَأَرْبَعِينَ سَنَةً أَخْتَلِفُ مِنَ الْحِجَازِ إِلَى الشَّامِ، وَمِنَ الشَّامِ إِلَى الْحِجَازِ فَمَا كُنْتُ أَسْمَعُ حَدِيثًا أَسْتَطْرِفُهُ. وَقَالَ اللَّيْثُ: مَا رَأَيْتُ عَالِمًا قَطُّ أَجْمَعَ مِنَ ابْنِ شِهَابٍ وَلَوْ سَمِعْتَهُ يُحَدِّثُ فِي التَّرْغِيبِ وَالتَّرْهِيبِ لَقُلْتَ: مَا يُحْسِنُ غَيْرَ هَذَا. وَإِنْ حَدَّثَ عَنِ الْأَنْبِيَاءِ وَأَهْلِ الْكِتَابِ قَلْتَ: لَا يُحْسِنُ إِلَّا هَذَا. وَإِنْ حَدَّثَ عَنِ الْأَعْرَابِ وَالْأَنْسَابِ قُلْتَ: لَا يُحْسِنُ إِلَّا هَذَا. وَإِنْ حَدَّثَ عَنِ الْقُرْآنِ وَالسُّنَّةِ كَانَ حَدِيثَهُ، ثُمَّ يَتْلُوهُ بِدُعَاءٍ جَامِعٍ، يَقُولُ: اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ كُلِّ خَيْرٍ أَحَاطَ بِهِ عِلْمُكَ، فِي الدُّنْيَا وَالْآخِرَةِ، وَأَعُوذُ بِكَ مِنْ كُلِّ شَرٍّ أَحَاطَ بِهِ عِلْمُكَ، فِي الدُّنْيَا وَالْآخِرَةِ. قَالَ اللَّيْثُ: وَكَانَ الزُّهْرِيُّ أَسْخَى مَنْ رَأَيْتُ، كَانَ يُعْطِي كُلَّ مَنْ جَاءَ وَسَأَلَهُ، حَتَّى إِذَا لَمْ يَبْقَ عِنْدَهُ شَيْءٌ اسْتَسْلَفَ، وَكَانَ يُطْعِمُ النَّاسَ الثَّرِيدَ وَيَسْقِيهِمُ الْعَسَلَ، وَكَانَ يَسْمُرُ عَلَى شَرَابِ الْعَسَلِ كَمَا يَسْمُرُ أَهْلُ الشَّرَابِ عَلَى شَرَابِهِمْ، وَيَقُولُ: اسْقُونَا وَحَدِّثُونَا. فَإِذَا نَعَسَ أَحَدُهُمْ يَقُولُ لَهُ: مَا أَنْتَ مِنْ سُمَّارِ قُرَيْشٍ. وَكَانَتْ لَهُ قُبَّةٌ مُعَصْفَرَةٌ، وَعَلَيْهِ مِلْحَفَةٌ مُعَصْفَرَةٌ، وَتَحْتُهُ بِسَاطٌ مُعَصْفَرٌ. وَقَالَ اللَّيْثُ: قَالَ يَحْيَى بْنُ سَعِيدٍ: مَا بَقِيَ عِنْدَ أَحَدٍ مِنَ الْعِلْمِ مَا بَقِيَ عِنْدَ ابْنِ شِهَابٍ. وَقَالَ عَبْدُ الرَّزَّاقِ: أَنْبَأَ مَعْمَرٌ قَالَ: قَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ: عَلَيْكُمْ بِابْنِ شِهَابٍ فَإِنَّهُ مَا بَقِيَ أَحَدٌ أَعْلَمُ بِسُنَّةٍ مَاضِيَةٍ مِنْهُ. وَكَذَا قَالَ مَكْحُولٌ. وَقَالَ أَيُّوبُ: مَا رَأَيْتُ أَحَدًا أَعْلَمَ مِنَ الزُّهْرِيِّ. فَقِيلَ لَهُ: وَلَا الْحَسَنُ ؟ فَقَالَ: مَا رَأَيْتُ أَعْلَمَ مِنَ الزُّهْرِيِّ. وَقِيلَ لِمَكْحُولٍ: مَنْ أَعْلَمُ مَنْ لَقِيتَ ؟ قَالَ: الزُّهْرِيُّ. قِيلَ: ثُمَّ مَنْ ؟ قَالَ: الزُّهْرِيُّ. قِيلَ: ثُمَّ مَنْ ؟ قَالَ: الزُّهْرِيُّ. وَقَالَ مَالِكٌ: كَانَ الزُّهْرِيُّ إِذَا دَخَلَ الْمَدِينَةَ لَمْ يُحَدِّثْ بِهَا أَحَدٌ حَتَّى يَخْرُجَ. وَقَالَ عَبْدُ الرَّزَّاقِ عَنِ ابْنِ عُيَيْنَةَ: مُحَدِّثُو أَهْلِ الْحِجَازِ ثَلَاثَةٌ الزُّهْرِيُّ، وَيَحْيَى بْنُ سَعِيدٍ، وَابْنُ جُرَيْجٍ. وَقَالَ عَلِيُّ بْنُ الْمَدِينِيِّ: الَّذِينَ أَفْتَوْا أَرْبَعَةٌ الزُّهْرِيُّ، وَالْحَكَمُ، وَحَمَّادٌ وَقَتَادَةُ، وَالزُّهْرِيُّ أَفْقَهُهُمْ عِنْدِي. وَقَالَ الزُّهْرِيُّ: ثَلَاثٌ إِذَا كُنَّ فِي الْقَاضِي فَلَيْسَ بِقَاضٍ، إِذَا كَرِهَ اللَّوَائِمَ وَأَحَبَّ الْمَحَامِدَ، وَكَرِهَ الْعَزْلَ. وَقَالَ أَحْمَدُ بْنُ صَالِحٍ: كَانَ يُقَالُ: فُصَحَاءُ زَمَانِهِمُ الزُّهْرِيُّ، وَعُمَرُ بْنُ عَبْدِ الْعَزِيزِ، وَمُوسَى بْنُ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ رَحِمَهُمُ اللَّهُ. وَقَالَ مَالِكٌ عَنِ الزُّهْرِيِّ أَنَّهُ قَالَ: إِنَّ هَذَا الْعِلْمَ الَّذِي أَدَّبَ اللَّهُ بِهِ رَسُولَهُ ﷺ، وَأَدَّبَ رَسُولُ اللَّهِ بِهِ أَمَّتَهُ أَمَانَةُ اللَّهِ إِلَى رَسُولِهِ لِيُؤَدِّيَهُ عَلَى مَا أُدِّيَ إِلَيْهِ، فَمَنْ سَمِعَ عِلْمًا فَلْيَجْعَلْهُ أَمَامَهُ حُجَّةً فِيمَا بَيْنَهُ وَبَيْنَ اللَّهِ عَزَّ وَجَلَّ. وَقَالَ مُحَمَّدُ بْنُ الْحُسَيْنِ، بسنده عَنِ الزُّهْرِيِّ قَالَ: الِاعْتِصَامُ بِالسُّنَّةِ نَجَاةٌ. وَقَالَ الْوَلِيدُ بسنده عَنِ الزُّهْرِيِّ قَالَ: أَمِرُّوا أَحَادِيثَ رَسُولِ اللَّهِ ﷺ كَمَا جَاءَتْ. وَقَالَ مُحَمَّدُ بْنُ إِسْحَاقَ عَنِ الزُّهْرِيِّ: إِنَّ مِنْ غَوَائِلِ الْعِلْمِ أَنْ يُتْرَكَ الْعَالِمُ حَتَّى يَذْهَبَ عِلْمُهُ، وَالنِّسْيَانَ، وَالْكَذِبَ، وَهُوَ أَشَدُّ الْغَوَائِلِ. وَقَالَ أَبُو زُرْعَةَ، بسنده عَنِ الزُّهْرِيِّ قَالَ: الْقِرَاءَةُ عَلَى الْعَالَمِ وَالسَّمَاعُ عَلَيْهِ سَوَاءٌ إِنْ شَاءَ اللَّهُ تَعَالَى. وَقَالَ عَبْدُ الرَّزَّاقِ بسنده عَنِ الزُّهْرِيِّ قَالَ: إِذَا طَالَ الْمَجْلِسُ كَانَ لِلشَّيْطَانِ فِيهِ نَصِيبٌ. وَقَدْ قَضَى عَنْهُ هِشَامُ بْنُ عَبْدِ الْمَلِكِ مَرَّةً ثَمَانِينَ أَلْفًا. وَفِي رِوَايَةٍ: سَبْعَةَ عَشَرَ أَلْفًا. وَفِي رِوَايَةٍ عِشْرِينَ أَلْفًا. وَقَالَ الشَّافِعِيُّ: عَتَبَ رَجَاءُ بْنُ حَيْوَةَ عَلَى الزُّهْرِيِّ فِي الْإِسْرَافِ، وَكَانَ يَسْتَدِينُ، فَقَالَ لَهُ: لَا آمَنُ أَنْ يَحْبِسَ هَؤُلَاءِ الْقَوْمُ أَيْدِيَهُمْ عَنْكَ فَتَكُونَ قَدْ حُمِلْتَ عَلَى أَمَانَتِكَ. قَالَ: فَوَعَدَهُ الزُّهْرِيُّ أَنْ يُقْصِرَ، فَمَرَّ بِهِ بَعْدَ ذَلِكَ وَقَدْ وَضَعَ الطَّعَامَ وَنَصَبَ مَوَائِدَ الْعَسَلِ، فَوَقَفَ بِهِ رَجَاءٌ وَقَالَ: يَا أَبَا بَكْرٍ مَا هَذَا بِالَّذِي فَارَقْتَنَا عَلَيْهِ. فَقَالَ لَهُ الزُّهْرِيُّ: انْزِلْ فَإِنَّ السَّخِيَّ لَا تُؤَدِّبُهُ التَّجَارِبُ. وَقَدْ أَنْشَدَ بَعْضُهُمْ فِي هَذَا الْمَعْنَى: لَهُ سَحَائِبُ جُودٍ فِي أَنَامِلِهِ أَمْطَارُهَا الْفِضَّةُ الْبَيْضَاءُ وَالذَّهَبُ يَقُولُ فِي الْعُسْرِ إِنْ أَيْسَرْتُ ثَانِيَةً أَقْصَرْتُ عَنْ بَعْضِ مَا أُعْطِي وَمَا أَهَبُ حَتَّى إِذَا عَادَ أَيَامُ الْيَسَارِ لَهُ رَأَيْتَ أَمْوَالَهُ فِي النَّاسِ تُنْتَهَبُ وَقَالَ الْوَاقِدِيُّ: وُلِدَ الزُّهْرِيُّ سَنَةَ ثَمَانٍ وَخَمْسِينَ. وَقَدِمَ فِي سَنَةِ أَرْبَعٍ وَعِشْرِينَ وَمِائَةٍ إِلَى أَمْوَالِهِ لَيْلَةَ الثُّلَاثَاءِ بِشَغْبٍ وَبَدَا فَأَقَامَ بِهَا، فَمَرِضَ هُنَاكَ وَمَاتَ، وَأَوْصَى أَنْ يُدْفَنَ عَلَى قَارِعَةِ الطَّرِيقِ، وَكَانَتْ وَفَاتُهُ لِسَبْعَ عَشْرَةَ مِنْ رَمَضَانَ مِنْ هَذِهِ السَّنَةِ، وَهُوَ ابْنُ خَمْسٍ وَسَبْعِينَ سَنَةً، قَالُوا: وَكَانَ ثِقَةً، كَثِيرَ الْحَدِيثِ وَالْعِلْمِ وَالرِّوَايَةِ، فَقِيهًا جَامِعًا. وَقَالَ الْحُسَيْنُ بْنُ الْمُتَوَكِّلِ الْعَسْقَلَانِيُّ: رَأَيْتُ قَبْرَ الزُّهْرِيِّ بِأَدَامَى - وَهِيَ خَلْفَ شَغْبٍ وَبَدَا مِنْ فِلَسْطِينَ - مُسَنَّمًا مُجَصَّصًا. وَقَدْ وَقَفَ الْأَوْزَاعِيُّ يَوْمًا عَلَى قَبْرِهِ فَقَالَ: يَا قَبْرُ كَمْ فِيكَ مِنْ عِلْمٍ وَحِلْمٍ. وَقَالَ الزُّبَيْرُ بْنُ بَكَّارٍ تُوفِّيَ الزُّهْرِيُّ بِأَمْوَالِهِ بِشَغْبٍ لَيْلَةَ الثُّلَاثَاءِ لِسَبْعَ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ رَمَضَانَ سَنَةَ أَرْبَعٍ وَعِشْرِينَ وَمِائَةٍ، عَنْ ثِنْتَيْنِ وَسَبْعِينَ سَنَةً، وَدُفِنَ عَلَى قَارِعَةِ الطَّرِيقِ لِيَدْعُوَ لَهُ الْمَارَّةُ. وَقِيلَ: إِنَّهُ تُوُفِّيَ سَنَةَ ثَلَاثٍ وَعِشْرِينَ وَمِائَةٍ. وَقَالَ أَبُو مَعْشَرٍ: سَنَةَ خَمْسٍ وَعِشْرِينَ وَمِائَةٍ. وَالصَّحِيحُ الْأَوَّلُ. وَاللَّهُ أَعْلَمُ. بِلَالُ بْنُ سَعْدٍ بْنِ تَمِيمٍ السُّكُونِيُّ وَمِمَّنْ تُوُفِّيَ فِي خِلَافَةِ هِشَامِ بْنِ عَبْدِ الْمَلِكِ، كَمَا أَوْرَدَهُ ابْنُ عَسَاكِرَ: بِلَالُ بْنُ سَعْدٍ بْنِ تَمِيمٍ السُّكُونِيُّ أَبُو عَمْرٍو وَيُقَالُ: أَبُو زُرْعَةَ إِمَامُ الْجَامِعِ بِدِمَشْقَ أَيَّامَ هِشَامٍ وَقَاصُّ أَهْلِ الشَّامِ، كَانَ أَحَدَ الزُّهَّادِ الْكِبَارِ وَالْعُبَّادِ الصُّوَّامِ الْقُوَّامِ، رَوَى عَنْ أَبِيهِ، وَكَانَ أَبُوهُ لَهُ صُحْبَةٌ، وَعَنْ جَابِرٍ، وَابْنِ عُمَرَ، وَأَبِي الدَّرْدَاءِ وَغَيْرِهِمْ، وَعَنْهُ جَمَاعَةٌ مِنْهُمْ أَبُو عَمْرٍو الْأَوْزَاعِيُّ وَكَانَ الْأَوْزَاعِيُّ يَكْتُبُ عَنْهُ مَا يَقُولُهُ مِنَ الْفَوَائِدِ الْعَظِيمَةِ فِي قَصَصِهِ وَوَعْظِهِ، وَقَالَ: مَا رَأَيْتُ وَاعِظًا قَطُّ مِثْلَهُ. وَقَالَ أَيْضًا: مَا بَلَغَنِي عَنْ أَحَدٍ مِنَ الْعِبَادَةِ مَا بَلَغَنِي عَنْهُ، كَانَ يُصَلِّي فِي الْيَوْمِ وَاللَّيْلَةِ أَلْفَ رَكْعَةٍ. وَقَالَ غَيْرُهُ، وَهُوَ الْأَصْمَعِيُّ: كَانَ إِذَا نَعَسَ فِي لَيْلِ الشِّتَاءِ أَلْقَى نَفْسَهُ فِي ثِيَابِهِ فِي الْبِرْكَةِ، فَعَاتَبَهُ بَعْضُ أَصْحَابِهِ فِي ذَلِكَ، فَقَالَ: إِنَّ مَاءَ الْبِرْكَةِ أَهْوَنُ عَلَيَّ مِنْ صَدِيدِ جَهَنَّمَ. وَقَالَ آخَرُ، وَهُوَ الْوَلِيدُ بْنُ مُسْلِمٍ: كَانَ إِذَا كَبَّرَ فِي الْمِحْرَابِ سَمِعُوا تَكْبِيرَهُ مِنَ الْأَوْزَاعِ - قُلْتُ: وَهِيَ خَارِجُ بَابِ الْفَرَادِيسِ بِمَحَلَّةِ سُوقِ قُمَيْلَةَ الْيَوْمَ - قَالَ: وَكُنَّا نَتَبَيَّنُ قِرَاءَتَهُ مِنْ عَقَبَةِ الشِّيحِ عِنْدَ دَارِ الضِّيَافَةِ. يَعْنِي مِنْ عِنْدِ دَارِ الذَّهَبِ دَاخِلَ بَابِ الْفَرَادِيسِ. وَقَالَ أَحْمَدُ بْنُ عَبْدِ اللَّهِ الْعِجْلِيُّ: هُوَ شَامِيٌّ تَابِعِيٌّ ثِقَةٌ. وَقَالَ أَبُو زُرْعَةَ الدِّمَشْقِيُّ: كَانَ أَحَدَ الْعُلَمَاءِ، قَاصًّا حَسَنَ الْقِصَصِ. وَقَدِ اتَّهَمَهُ رَجَاءُ بْنُ حَيْوَةَ بِالْقَدَرِ، حِينَ قَالَ بِلَالٌ يَوْمًا فِي وَعْظِهِ: رُبَّ مَسْرُورٍ مَغْبُونٍ، وَرُبَّ مَغْبُونٍ لَا يَشْعُرُ، فَوَيْلٌ لِمَنْ لَهُ الْوَيْلُ وَلَا يَشْعُرُ، يَأْكُلُ وَيَشْرَبُ وَيَضْحَكُ، وَقَدْ حَقَّ عَلَيْهِ فِي قَضَاءِ اللَّهِ أَنَّهُ مِنْ أَهْلِ النَّارِ، فَيَا وَيْلٌ لَكَ رُوحًا، وَيَا وَيْلٌ لَكَ جَسَدًا، فَلْتَبْكِ وَلْتَبْكِ عَلَيْكَ الْبَوَاكِي لِطُولِ الْأَمَدِ. وَقَدْ سَاقَ ابْنُ عَسَاكِرَ شَيْئًا حَسَنًا مِنْ كَلَامِهِ فِي مَوَاعِظِهِ الْبَلِيغَةِ ; فَمِنْ ذَلِكَ قَوْلُهُ: وَاللَّهِ لَكَفَى بِهِ ذَنْبًا أَنَّ اللَّهَ يُزَهِّدُنَا فِي الدُّنْيَا، وَنَحْنُ نَرْغَبُ فِيهَا، زَاهِدُكُمْ رَاغِبٌ، وَعَالِمُكُمْ جَاهِلٌ، وَمُجْتَهِدُكُمْ مُقَصِّرٌ. وَقَالَ أَيْضًا: أَخٌ لَكَ كُلَّمَا لَقِيَكَ ذَكَّرَكَ بِنَصِيبِكَ مِنَ اللَّهِ، أَوْ أَخْبَرَكَ بِعَيْبٍ فِيكَ، أَحَبُّ إِلَيْكَ وَخَيْرٌ لَكَ مِنْ أَخٍ كُلَّمَا لَقِيَكَ وَضَعَ فِي كَفِّكَ دِينَارًا. وَقَالَ أَيْضًا: لَا تَكُنْ وَلِيًّا لِلَّهِ فِي الْعَلَانِيَةِ وَعَدُوَّهُ فِي السِّرِّ، وَلَا تَكُنْ ذَا وَجْهَيْنِ وَذَا لِسَانَيْنِ، فَتُظْهِرُ لِلنَّاسِ أَنَّكَ تَخْشَى اللَّهَ لِيَحْمَدُوكَ، وَقَلْبُكَ فَاجِرٌ. وَقَالَ أَيْضًا: أَيُّهَا النَّاسُ، إِنَّكُمْ لَمْ تُخْلَقُوا لِلْفَنَاءِ، وَإِنَّمَا خُلِقْتُمْ لِلْبَقَاءِ، تُنْقَلُونَ مِنْ دَارٍ إِلَى دَارٍ، كَمَا نُقِلْتُمْ مِنَ الْأَصْلَابِ إِلَى الْأَرْحَامِ، وَمِنَ الْأَرْحَامِ إِلَى الدُّنْيَا، وَمِنَ الدُّنْيَا إِلَى الْقُبُورِ، وَمِنَ الْقُبُورِ إِلَى الْمَوْقِفِ، وَمِنَ الْمَوْقِفِ إِلَى الْجَنَّةِ أَوِ النَّارِ. وَقَالَ أَيْضًا: عِبَادُ الرَّحْمَنِ، إِنَّكُمْ تَعْمَلُونَ فِي أَيَّامٍ قِصَارٍ لِأَيَّامٍ طِوَالٍ، وَفِي دَارِ زَوَالٍ لِدَارِ مُقَامٍ، وَدَارِ حُزْنٍ وَنَصَبٍ لِدَارِ نَعِيمٍ وَخُلْدٍ، فَمَنْ لَمْ يَعْمَلْ عَلَى يَقِينٍ فَلَا يَتَعَنَّ، عِبَادَ الرَّحْمَنِ، لَوْ قَدْ غُفِرَتْ خَطَايَاكُمُ الْمَاضِيَةُ لَكَانَ فِيمَا تَسْتَقْبِلُونَ لَكُمْ شُغُلٌ، وَلَوْ عَمِلْتُمْ بِمَا تَعْمَلُونَ لَكُنْتُمْ عِبَادَ اللَّهِ حَقًّا، عِبَادَ الرَّحْمَنِ، أَمَّا مَا وَكَلَكُمُ اللَّهُ بِهِ فَتُضَيِّعُونَهُ، وَأَمَّا مَا تَكَفَّلَ اللَّهُ لَكُمْ بِهِ فَتَطْلُبُونَهُ ! مَا هَكَذَا نَعَتَ اللَّهُ عِبَادَهُ الْمُوقِنِينَ، أَذَوُو عُقُولٍ فِي الدُّنْيَا وَبُلْهٌ عَمَّا خُلِقْتُمْ لَهُ ؟ ! فَكَمَا تَرْجُونَ رَحْمَةَ اللَّهِ بِمَا تُؤَدُّونَ مِنْ طَاعَتِهِ، فَكَذَلِكَ أَشْفِقُوا مِنْ عَذَابِهِ بِمَا تَنْتَهِكُونَ مِنْ مَعَاصِيهِ، عِبَادَ الرَّحْمَنِ، هَلْ جَاءَكُمْ مُخْبِرٌ يُخْبِرُكُمْ أَنَّ شَيْئًا مِنْ أَعْمَالِكُمْ تُقُبِّلَ مِنْكُمْ ؟ أَوْ شَيْئًا مِنْ خَطَايَاكُمْ غُفِرَ لَكُمْ ؟ أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ [ الْمُؤْمِنُونَ: 115 ] وَاللَّهِ لَوْ عُجِّلَ لَكُمُ الثَّوَابُ فِي الدُّنْيَا لَاسْتَقْلَلْتُمْ مَا فُرِضَ عَلَيْكُمْ، أَتَرْغَبُونَ فِي طَاعَةِ اللَّهِ لِتَعْجِيلِ دَارٍ مَغْمُورَةٍ بِالْآفَاتِ، وَلَا تَرْغَبُونَ وَتَنَافِسُونَ فِي جَنَّةٍ أُكُلُهَا دَائِمٌ وَظِلُّهَا تِلْكَ عُقْبَى الَّذِينَ اتَّقَوْا وَعُقْبَى الْكَافِرِينَ النَّارُ [ الرَّعْدِ: 35 ] ؟ ! وَقَالَ أَيْضًا: الذِّكْرُ ذِكْرَانِ ; ذِكْرُ اللَّهِ بِاللِّسَانِ حَسَنٌ جَمِيلٌ، وَذِكْرُ اللَّهِ عِنْدَ مَا أَحَلَّ وَحَرَّمَ أَفْضَلُ، عِبَادُ الرَّحْمَنِ، يُقَالُ لِأَحَدِنَا: تُحِبُّ أَنْ تَمُوتَ ؟ فَيَقُولُ: لَا. فَيُقَالُ: لِمَ ؟ فَيَقُولُ: حَتَّى أَعْمَلَ. فَيُقَالُ لَهُ: اعْمَلْ. فَيَقُولُ: سَوْفَ. فَلَا يُحِبُّ أَنْ يَمُوتَ، وَلَا يُحِبُّ أَنْ يَعْمَلَ، وَأَحَبُّ شَيْءٍ إِلَيْهِ أَنْ يُؤَخِّرَ عَمَلَ اللَّهِ عَزَّ وَجَلَّ، وَلَا يُحِبُّ أَنْ يُؤَخَّرَ عَنْهُ عَرَضُ دُنْيَاهُ، عِبَادَ الرَّحْمَنِ، إِنَّ الْعَبْدَ لَيَعْمَلُ الْفَرِيضَةَ الْوَاحِدَةَ مِنْ فَرَائِضِ اللَّهِ عَزَّ وَجَلَّ، وَقَدْ أَضَاعَ مَا سِوَاهَا، فَمَا يَزَالُ يُمَنِّيهِ الشَّيْطَانُ فِيهَا وَيُزَيِّنُ لَهُ حَتَّى مَا يَرَى شَيْئًا دُونَ الْجَنَّةِ، فَقَبْلَ أَنْ تَعْمَلُوا أَعْمَالَكُمْ فَانْظُرُوا مَاذَا تُرِيدُونَ بِهَا، فَإِنْ كَانَتْ خَالِصَةً لِلَّهِ عَزَّ وَجَلَّ فَأَمْضُوهَا، وَإِنْ كَانَتْ لِغَيْرِ اللَّهِ فَلَا تَشُقُّوا عَلَى أَنْفُسِكُمْ، فَلَا شَيْءَ لَكُمْ، فَإِنَّ اللَّهَ لَا يَقْبَلُ مِنَ الْعَمَلِ إِلَّا مَا كَانَ لَهُ خَالِصًا، فَإِنَّهُ قَالَ: إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ [ فَاطِرٍ: 10 ]. وَقَالَ أَيْضًا: إِنَّ اللَّهَ لَيْسَ إِلَى عَذَابِكُمْ بِسَرِيعٍ ; يُقِيلُ الْعَثْرَةَ، وَيَقْبَلُ الْمُقْبِلَ، وَيَدْعُو الْمُدْبِرَ. وَقَالَ أَيْضًا: إِذَا رَأَيْتَ الرَّجُلَ لَجُوجًا، مُمَارِيًا، مُعْجَبًا بِرَأْيِهِ، فَقَدْ تَمَّتْ خَسَارَتُهُ. وَقَالَ الْأَوْزَاعِيُّ: خَرَجَ النَّاسُ بِدِمَشْقَ يَسْتَسْقُونَ، فَقَامَ فِيهِمْ بِلَالُ بْنُ سَعْدٍ فَقَالَ: يَا مَعْشَرَ مَنْ حَضَرْتُمْ، أَلَسْتُمْ مُقِرِّينَ بِالْإِسَاءَةِ ؟ قَالُوا: نَعَمْ. فَقَالَ: اللَّهُمَّ إِنَّكَ قُلْتَ: مَا عَلَى الْمُحْسِنِينَ مِنْ سَبِيلٍ [ التَّوْبَةِ: 91 ] وَقَدْ أَقْرَرْنَا بِالْإِسَاءَةِ، فَاعْفُ عَنَّا وَاسْقِنَا. قَالَ: فَسُقُوا يَوْمَهُمْ ذَلِكَ. وَقَالَ أَيْضًا: سَمِعْتُهُ يَقُولُ: لَقَدْ أَدْرَكْتُ أَقْوَامًا يَشْتَدُّونَ بَيْنَ الْأَعْرَاضِ، وَيَضْحَكُ بَعْضُهُمْ إِلَى بَعْضٍ، فَإِذَا جَنَّهُمُ اللَّيْلُ كَانُوا رُهْبَانًا. وَسَمِعْتُهُ أَيْضًا يَقُولُ: لَا تَنْظُرُ إِلَى صِغَرِ الذَّنْبِ، وَانْظُرْ مَنْ عَصَيْتَ. وَسَمِعْتُهُ يَقُولُ: مَنْ بَادَأَكَ بِالْوُدِّ فَقَدَ اسْتَرَقَّكَ بِالشُّكْرِ. وَكَانَ مِنْ دُعَائِهِ: اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ زَيْغِ الْقُلُوبِ، وَمِنْ تَبِعَاتِ الذُّنُوبِ، وَمِنْ مُرْدِيَاتِ الْأَعْمَالِ، وَمُضِلَّاتِ الْفِتَنِ. الْجَعْدُ بْنُ دِرْهَمٍ الْجَعْدُ بْنُ دِرْهَمٍ ، هُوَ أَوَّلُ مَنْ قَالَ بِخَلْقِ الْقُرْآنِ ، وَهُوَ الَّذِي يُنْسَبُ إِلَيْهِ مَرْوَانُ الْجَعْدِيُّ وَهُوَ مَرْوَانُ الْحِمَارُ آخِرُ خُلَفَاءِ بَنِي أُمَيَّةَ كَانَ شَيْخُهُ الْجَعْدُ بْنُ دِرْهَمٍ أَصْلُهُ مِنْ حَرَّانَ، وَيُقَالُ: إِنَّهُ مِنْ مَوَالِي بَنِي مَرْوَانَ. سَكَنَ الْجَعْدُ دِمَشْقَ، وَكَانَتْ لَهُ بِهَا دَارٌ بِالْقُرْبِ مِنَ الْقَلَانِسِيِّينَ إِلَى جَانِبِ الْكَنِيسَةِ، ذَكَرَهُ ابْنُ عَسَاكِرَ. قُلْتُ: وَهِيَ مَحَلَّةٌ بِالْقُرْبِ مِنَ الْخَوَّاصِينَ الْيَوْمَ غَرْبِيَّهَا عِنْدَ حَمَّامِ الْقَطَّانِينَ الَّذِي يُقَالُ لَهُ: حَمَّامُ قُلَيْنِسَ. قَالَ ابْنُ عَسَاكِرَ وَغَيْرُهُ: وَقَدْ أَخَذَ بِدْعَتَهُ عَنْ بَيَانِ بْنِ سَمْعَانَ وَأَخَذَهَا بَيَانٌ عَنْ طَالُوتِ ابْنِ أُخْتِ لَبِيدِ بْنِ أَعْصَمَ وَزَوْجِ ابْنَتِهِ، عَنْ لَبِيدِ بْنِ أَعْصَمَ السَّاحِرِ لَعَنَهُ اللَّهُ، وَأَخَذَ عَنِ الْجَعْدِ الْجَهْمُ بْنُ صَفْوَانَ الْخَزَرِيُّ. وَقِيلَ: التِّرْمِذِيُّ. وَقَدْ أَقَامَ بِبَلْخَ وَكَانَ يُصَلِّي مَعَ مُقَاتِلِ بْنِ سُلَيْمَانَ فِي مَسْجِدِهِ وَيَتَنَاظَرَانِ، حَتَّى نُفِيَ إِلَى تِرْمِذَ، ثُمَّ قُتِلَ الْجَهْمُ بِأَصْبَهَانَ وَقِيلَ: بِمَرْوَ. قَتَلَهُ نَائِبُهَا سَلْمُ بْنُ أَحْوَزَ رَحِمَهُ اللَّهُ، وَجَزَاهُ عَنِ الْمُسْلِمِينَ خَيْرًا، وَأَخَذَ بِشْرُ الْمَرِيسِيُّ عَنِ الْجَهْمِ وَأَخَذَ أَحْمَدُ بْنُ أَبِي دُؤَادٍ، عَنْ بِشْرٍ وَأَمَّا الْجَعْدُ لَعَنَهُ اللَّهُ، فَإِنَّهُ أَقَامَ بِدِمَشْقَ حَتَّى أَظْهَرَ الْقَوْلَ بِخَلْقِ الْقُرْآنِ، فَتَطَلَّبَهُ بَنُو أُمَيَّةَ فَهَرَبَ مِنْهُمْ، فَسَكَنَ الْكُوفَةَ فِلْقَيْهِ بِهَا الْجَهْمُ بْنُ صَفْوَانَ فَتَقَلَّدَ هَذَا الْقَوْلَ، لَعَنَهُمَا اللَّهُ، ثُمَّ قَتَلَهُ خَالِدُ بْنُ عَبْدِ اللَّهِ الْقَسْرِيُّ يَوْمَ عِيدِ الْأَضْحَى بِالْكُوفَةِ وَذَلِكَ أَنَّ خَالِدًا خَطَبَ النَّاسَ، فَقَالَ فِي خُطْبَتِهِ تِلْكَ: أَيُّهَا النَّاسُ، ضَحُّوا تَقَبَّلَ اللَّهُ ضَحَايَاكُمْ، فَإِنِّي مُضَحٍّ بِالْجَعْدِ بْنِ دِرْهَمٍ إِنَّهُ زَعَمَ أَنَّ اللَّهَ لَمْ يَتَّخِذْ إِبْرَاهِيمَ خَلِيلًا، وَلَمْ يُكَلِّمْ مُوسَى تَكْلِيمًا، تَعَالَى اللَّهُ عَمَّا يَقُولُ الْجَعْدُ عُلُوًّا كَبِيرًا. ثُمَّ نَزَلَ فَذَبَحَهُ فِي أَصْلِ الْمِنْبَرِ بِيَدِهِ، أَثَابَهُ اللَّهُ تَعَالَى وَتَقَبَّلَ مِنْهُ، وَذَلِكَ فِي أَيَّامِ هِشَامِ بْنِ عَبْدِ الْمَلِكِ وَقَدْ كَانَ هِشَامٌ طَلَبَهُ بِدِمَشْقَ حِينَ أَظْهَرَ مَا أَظْهَرَ، ثُمَّ إِنَّهُ هَرَبَ بَعْدَ ذَلِكَ، فَكَتَبَ إِلَى نَائِبِهِ خَالِدِ بْنِ عَبْدِ اللَّهِ الْقَسْرِيِّ أَنْ يَقْتُلَهُ، فَقَتَلَهُ كَمَا ذَكَرْنَا. وَقَدْ رَوَى قِصَّتَهُ مَعَ خَالِدٍ الْبُخَارِيُّ فِي " أَفْعَالِ الْعِبَادِ " وَابْنُ أَبِي حَاتِمٍ وَغَيْرُ وَاحِدٍ مِمَّنْ صَنَّفَ فِي السُّنَّةِ كَالطَّبَرَانِيِّ، وَابْنِ أَبِي عَاصِمٍ، وَعَبْدِ اللَّهِ بْنِ أَحْمَدَ وَذَكَرَهُ ابْنُ عَسَاكِرَ فِي " التَّارِيخِ ". وَذَكَرَ أَنَّهُ كَانَ يَتَرَدَّدُ إِلَى وَهْبِ بْنِ مُنَبِّهٍ وَأَنَّهُ كَانَ كُلَّمَا رَاحَ إِلَى وَهْبٍ يَغْتَسِلُ وَيَقُولُ: أَجْمَعُ لِلْعَقْلِ. وَكَانَ يَسْأَلُ وَهْبًا عَنْ صِفَاتِ اللَّهِ، عَزَّ وَجَلَّ، فَقَالَ لَهُ وَهْبٌ يَوْمًا: وَيْلَكَ يَا جَعْدُ أَقْصِرِ الْمَسْأَلَةَ، إِنِّي لَأَظُنُّكَ مِنَ الْهَالِكِينَ، لَوْ لَمْ يُخْبِرْنَا اللَّهُ فِي كِتَابِهِ أَنَّ لَهُ يَدًا مَا قُلْنَا ذَلِكَ، وَأَنَّ لَهُ عَيْنًا مَا قُلْنَا ذَلِكَ. ثُمَّ لَمْ يَلْبَثِ الْجَعْدُ أَنْ صُلِبَ، ثُمَّ قُتِلَ. وَذُكِرَ فِي تَرْجَمَتِهِ أَنَّهُ قَالَ لِلْحَجَّاجِ بْنِ يُوسُفَ وَيُرْوَى لِعِمْرَانِ بْنِ حِطَّانَ: لَيْثٌ عَلَيَّ وَفِي الْحُرُوبِ نَعَامَةٌ فَتْخَاءُ تَجْفُلُ مِنْ صَفِيرِ الصَّافِرِ هَلَّا بَرَزْتَ إِلَى غَزَالَةَ فِي الْوَغَى بَلْ كَانَ قَلْبُكَ فِي جَنَاحَيْ طَائِرِ
Translation
✧ Those among the notables who died in this year ʿĀmir b. ʿAbd Allāh b. al-Zubayr b. al-ʿAwwām ʿĀmir b. ʿAbd Allāh b. al-Zubayr b. al-ʿAwwām: He narrated from his father and other Companions, and from a group of the Followers, and he was a righteous man who did not know evil. One day his stipend was brought to him, and he placed it in the mosque, then he got up and forgot it. Then he remembered, and said to his servant: "Enter the mosque and bring me my stipend." He said: "And where will I find it?" He said: "Glory be to God! Would anyone take what is not his?!" From ʿImrān b. Abī ʿImrān, who said: I heard Sufyān b. ʿUyaynah say: ʿĀmir b. ʿAbd Allāh purchased his soul from God, Mighty and Majestic, for nine bloodwits. From Qudāmah, who said: I heard Abū Mawdūd say: ʿĀmir b. ʿAbd Allāh b. al-Zubayr used to watch for the worshippers while they were prostrating—Abū Ḥāzim, Ṣafwān b. Sulaym, Sulaymān b. Suḥaym, and the like—and he would come to them with a purse containing dinars and dirhams, and place it near their sandals in such a way that they would feel it without noticing his presence. It was said to him: "What prevents you from sending it to them?" He would say: "I dislike that the face of any one of them should change when he looks at my messenger, and when he meets me." From ʿAyyāsh b. al-Mughīrah, who said: Whenever ʿĀmir b. ʿAbd Allāh b. al-Zubayr attended a funeral, he would stand at the grave and say: "Do I not see you narrow? Do I not see you patched? Do I not see you dark? If I am spared, I will surely prepare for you your provisions." And the first thing he would see of his property he would draw near to his Lord with it. His slaves would expose themselves to him when he departed from a funeral so that he might free them. Al-Zubayr said: My uncle Muṣʿab b. ʿAbd Allāh narrated to me, saying: ʿĀmir b. ʿAbd Allāh heard the muezzin while he was in his death throes—and his house was near the mosque—and he said: "Take me by the hand." It was said to him: "You are ill." He said: "Shall I hear God's caller and not answer?" So they took him by the hand, and he entered the Maghrib prayer and bowed one rakʿah with the imam, then died. 671 Naṣr b. ʿImrān, Abū Jamrah al-Ḍubaʿī Naṣr b. ʿImrān, Abū Jamrah al-Ḍubaʿī: He said: I used to push the crowd away from Ibn ʿAbbās, then I was afflicted with fever for some days and fell behind. When I came to him, he asked me about my delay, and I told him about the fever. He said: The Messenger of God ﷺ said: "Fever is from the heat of Hell, so cool it with water." He died in this year. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās In this year, according to some, Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās died, and he entrusted his son Ibrāhīm with carrying out the matter of the call to them. The correct view is that he only died in the following year. Al-Qāsim b. Abī Bazzah In this year al-Qāsim b. Abī Bazzah died— Abū ʿAbd Allāh al-Makkī al-Qāriʾ, client of ʿAbd Allāh b. al-Sāʾib, a great Follower. He narrated from Abū al-Ṭufayl ʿĀmir b. Wāthilah, and a group narrated from him, and the imams declared him trustworthy. He died in this year according to the correct view, and it was said: a year after it. And it was said: in the year fourteen. And it was said: in the year fifteen. And God knows best. Muḥammad b. Shihāb al-Zuhrī Al-Zuhrī Muḥammad b. Muslim b. ʿUbayd Allāh b. ʿAbd Allāh b. Shihāb b. ʿAbd Allāh b. al-Ḥārith b. Zuhrah b. Kilāb b. Murrah, Abū Bakr al-Qurashī al-Zuhrī, one of the luminaries, among the imams of Islam, a great Follower. He heard from more than one of the Companions, and more than one of the Followers and others narrated from him. Al-Ḥāfiẓ Ibn ʿAsākir narrated from al-Zuhrī that he said: The people of Madinah were struck by severe hardship, so I set out for Damascus, and I had a large family. I came to its mosque and sat in the largest circle, and behold, a man came out from the presence of the Commander of the Faithful ʿAbd al-Malik b. Marwān and said: A question has come to the Commander of the Faithful, and he had heard something about it from Saʿīd b. al-Musayyab—but it had slipped his mind—concerning mothers of children, which he narrated from ʿUmar b. al-Khaṭṭāb. I said: I have memorized from Saʿīd b. al-Musayyab, from ʿUmar b. al-Khaṭṭāb. So he took me and brought me before ʿAbd al-Malik. He asked me: "Who are you from?" I gave him my lineage, and mentioned my need and my family. He asked me: "Do you memorize the Qurʾan?" I said: "Yes, and the shares of inheritance and the sunnahs." He asked me about all of that, and I answered him. So he settled my debt, ordered a gift for me, and said to me: "Seek knowledge, for I see in you a retentive eye and an intelligent heart." He said: So I returned to Madinah seeking knowledge and pursuing it. It reached me that a woman in Qubāʾ had seen a strange dream, so I went to her and asked her about it. She said: My husband died and left us a servant, a milk animal, and small palm trees; we drank from its milk and ate from its fruit. While I was between sleep and wakefulness, I saw as if my elder son—and he was strong—came forward, took the knife, and slaughtered the offspring of the milk animal, saying: "This one restricts our milk." Then he set up the pot, cut it up, and placed it in it. Then he took the knife and slaughtered his brother with it—his brother being small, as he had come. Then I woke up terrified, and my elder son entered and said: "Where is the milk?" I said: "The offspring of the milk animal drank it." He said: "It has restricted our milk." Then he took the knife, slaughtered it, and cut it into the pot. I remained anxious and fearful of what I had seen, so I took my young son and hid him in one of the neighbors' houses. Then I returned to the house, very anxious about what I had seen, and sleep overcame me, and I slept. In my sleep I saw a speaker saying: "Why are you grieved?" I said: "I saw a dream, so I am wary of it." He said: "O dream, O dream." And a beautiful, comely woman came forward. He said: "What did you want from this righteous woman?" She said: "I wanted nothing but good." Then he said: "O dreams, O dreams." And a woman lesser than her in beauty and comeliness came forward. He said: "What did you want from this righteous woman?" She said: "I wanted nothing but good." Then he said: "O confused dreams, O confused dreams." And a black, disheveled woman came forward. He said: "What did you want from this righteous woman?" She said: "She is a righteous woman, so I wanted to grieve her for a while." Then I woke up, and my son came and placed the food, and said: "Where is my brother?" I said to him: "He went to the neighbors' houses." So he went after him, and it was as if he was guided to him, and he came back kissing him. Then he placed him down, and we all sat together, and we ate from that food. The birth of al-Zuhrī and his characteristics Al-Zuhrī was born in the year fifty-eight, at the end of Muʿāwiyah's caliphate. He was short, with a sparse beard, having long hairs, and light sideburns. They said: He read the Qurʾan in about eighty days, and he sat with Saʿīd b. al-Musayyab for eight years or ten years, his knee touching his knee. He used to serve ʿUbayd Allāh b. ʿAbd Allāh, drawing brackish water for him, and he would go around to the hadith scholars with tablets, writing hadith from them. He wrote down from them everything he heard from them, until he became one of the most learned of people, or the most learned of them, in his time, and the people of his era came to need him. ʿAbd al-Razzāq said: Maʿmar reported to us from al-Zuhrī that he said: We used to dislike writing down knowledge, until these rulers compelled us to it, so we saw fit not to withhold it from any of the Muslims. Ibn Isḥāq said: Al-Zuhrī would return from ʿUrwah's presence and say to a slave girl of his who had a speech impediment: "ʿUrwah narrated to us; so-and-so narrated to us," and he would recite to her what he had heard from him. The slave girl would say to him: "By God, I don't know what you're saying." He would say to her: "Be quiet, you wretch, for I don't want you; I only want myself." Then he went as a delegate to ʿAbd al-Malik in Damascus, as was mentioned earlier, and he honored him, settled his debt, and assigned him a stipend from the treasury. Then he became one of his companions and close associates, and then he was likewise with his sons after him—al-Walīd, Sulaymān—and likewise with ʿUmar b. ʿAbd al-ʿAzīz, then with Yazīd b. ʿAbd al-Malik, and Yazīd appointed him judge along with Sulaymān b. Ḥabīb. Then he was in favor with Hishām, performed the pilgrimage with him, and he made him the teacher of his children until he died in this year, one year before Hishām. Ibn Wahb said: I heard al-Layth say: Ibn Shihāb said: I have never entrusted anything to my heart and then forgotten it. He said: He disliked eating apples and the leftovers of mice, and he would say: "They cause forgetfulness." And he would drink honey and say: "It aids memory." Poetry about Ibn Shihāb al-Zuhrī Concerning him, Fāʾid b. Aqram said: Leave that and praise the noble Muḥammad, and mention his favors upon the companions; And when it is said, "Who is the generous one with his wealth?" It is said, "The generous one is Muḥammad b. Shihāb." The people of the cities know his place, And the springtime of his assembly among the Bedouins. He buys the fullness of his bowls and extends them With broken backs of camels and the tearing of pure marrow. Ibn Mahdī said: I heard Mālik say: Al-Zuhrī narrated a hadith one day, and when he stood up, I took hold of his mount's bridle and asked him to clarify. He said: "You ask me to clarify? I have never asked a scholar to clarify, nor have I ever rebutted a scholar." Then Ibn Mahdī began to say: "And those are the long ones, and those are the campaigns." Yaʿqūb b. Sufyān narrated with his chain from Saʿīd—meaning Ibn ʿAbd al-ʿAzīz—that Hishām b. ʿAbd al-Malik asked al-Zuhrī to write down something of his hadith for his sons, so he dictated four hundred hadiths to his scribe. Then he went out to the hadith scholars and narrated them to them. Then Hishām said to al-Zuhrī: "That book has been lost." He said: "No matter." And he dictated those hadiths to them again. Then Hishām brought out the first book, and behold, he had not omitted a single letter. Hishām only intended to test his memory. ʿUmar b. ʿAbd al-ʿAzīz said: I have not seen anyone with a better way of delivering hadith when he narrated than al-Zuhrī. Sufyān b. ʿUyaynah said, from ʿAmr b. Dīnār: I have not seen anyone more precise in hadith than al-Zuhrī, nor anyone for whom the dinar and dirham were more insignificant. The dirhams and dinars were to al-Zuhrī only like dung. ʿAmr b. Dīnār said: I sat with Jābir, Ibn ʿAbbās, Ibn ʿUmar, and Ibn al-Zubayr, and I did not see anyone more orderly in hadith than al-Zuhrī. Imam Aḥmad said: The best of people in hadith and the most excellent of them in chains of transmission is al-Zuhrī. Al-Nasāʾī said: The most excellent of chains is: al-Zuhrī, from ʿAlī b. al-Ḥusayn, from his father, from his grandfather ʿAlī, from the Messenger of God ﷺ. Shuʿayb said, from al-Zuhrī: I spent forty-five years traveling back and forth from the Hijaz to Syria and from Syria to the Hijaz, and I never heard a hadith that I found novel. Al-Layth said: I have never seen a scholar more comprehensive than Ibn Shihāb. If you heard him narrate about encouragement and warning, you would say: "He is proficient in nothing but this." And if he narrated about the prophets and the People of the Book, you would say: "He is proficient only in this." And if he narrated about the Bedouins and genealogies, you would say: "He is proficient only in this." And if he narrated about the Qurʾan and the Sunnah, it was his hadith. Then he would follow it with a comprehensive supplication, saying: "O God, I ask You of every good that Your knowledge encompasses, in this world and the Hereafter, and I seek refuge in You from every evil that Your knowledge encompasses, in this world and the Hereafter." Al-Layth said: Al-Zuhrī was the most generous person I have seen. He would give to everyone who came and asked him, until when he had nothing left, he would borrow. He would feed people tharīd and give them honey to drink, and he would converse late into the night over the honey drink as drinkers converse over their drink, saying: "Serve us and relate to us." When one of them dozed off, he would say to him: "You are not one of the night conversers of Quraysh." He had a saffron-dyed dome, and wore a saffron-dyed wrap, and beneath him was a saffron-dyed carpet. Al-Layth said: Yaḥyā b. Saʿīd said: No one retains as much knowledge as Ibn Shihāb retains. ʿAbd al-Razzāq said: Maʿmar reported to us, saying: ʿUmar b. ʿAbd al-ʿAzīz said: "Adhere to Ibn Shihāb, for no one remains more knowledgeable of the past Sunnah than him." And Makḥūl said the same. Ayyūb said: I have not seen anyone more knowledgeable than al-Zuhrī. It was said to him: "Not even al-Ḥasan?" He said: "I have not seen anyone more knowledgeable than al-Zuhrī." It was said to Makḥūl: "Who is the most knowledgeable of those you have met?" He said: "Al-Zuhrī." It was said: "Then who?" He said: "Al-Zuhrī." It was said: "Then who?" He said: "Al-Zuhrī." Mālik said: When al-Zuhrī entered Madinah, no one else would narrate hadith there until he left. ʿAbd al-Razzāq said, from Ibn ʿUyaynah: The hadith scholars of the people of the Hijaz are three: al-Zuhrī, Yaḥyā b. Saʿīd, and Ibn Jurayj. ʿAlī b. al-Madīnī said: Those who gave legal opinions were four: al-Zuhrī, al-Ḥakam, Ḥammād, and Qatādah, and al-Zuhrī was the most learned in jurisprudence among them, in my view. Al-Zuhrī said: Three traits, if they are in a judge, then he is not a judge: if he dislikes blame and loves praise, and dislikes removal from office. Aḥmad b. Ṣāliḥ said: It was said: The most eloquent of their time were al-Zuhrī, ʿUmar b. ʿAbd al-ʿAzīz, and Mūsā b. Ṭalḥah b. ʿUbayd Allāh, may God have mercy on them. Mālik said, from al-Zuhrī, that he said: This knowledge with which God disciplined His Messenger ﷺ, and with which the Messenger of God disciplined his community, is God's trust to His Messenger, to deliver it as it was delivered to him. So whoever hears knowledge, let him make it a proof before him in what is between him and God, Mighty and Majestic. Muḥammad b. al-Ḥusayn said, with his chain from al-Zuhrī, that he said: Holding fast to the Sunnah is salvation. Al-Walīd said, with his chain from al-Zuhrī, that he said: Pass on the hadiths of the Messenger of God ﷺ as they came. Muḥammad b. Isḥāq said, from al-Zuhrī: Among the afflictions of knowledge are that the scholar is left until his knowledge departs, forgetfulness, and lying—and that is the severest of afflictions. Abū Zurʿah said, with his chain from al-Zuhrī, that he said: Reading to the scholar and listening to him are equal, if God Almighty wills. ʿAbd al-Razzāq said, with his chain from al-Zuhrī, that he said: When the sitting is prolonged, the devil has a share in it. Hishām b. ʿAbd al-Malik once paid off eighty thousand on his behalf—and in one narration: seventeen thousand—and in another narration: twenty thousand. Al-Shāfiʿī said: Rajāʾ b. Ḥaywah criticized al-Zuhrī for extravagance, and he used to borrow. He said to him: "I do not feel safe that these people will withhold their hands from you, and then you will be burdened with your trust." He said: Al-Zuhrī promised him that he would cut back. Then he passed by him after that, and he had set out food and arranged tables of honey. Rajāʾ stopped at him and said: "O Abū Bakr, this is not what you left us upon." Al-Zuhrī said to him: "Dismount, for the generous man is not disciplined by experiences." Some of them recited poetry in this meaning: He has clouds of munificence in his fingertips, whose rains are white silver and gold. He says in hardship: If I become wealthy a second time, I will curtail some of what I give and some of what I bestow. Until, when the days of ease return to him, you see his wealth being plundered among the people. Al-Wāqidī said: Al-Zuhrī was born in the year fifty-eight. He arrived at his estate on Tuesday night at Shaghab and Badā in the year one hundred and twenty-four, and stayed there. He fell ill there and died, and he instructed that he be buried on the roadside. His death was on the seventeenth of Ramaḍān of this year, and he was seventy-five years old. They said: He was trustworthy, abundant in ḥadīth, knowledge, and transmission, a jurist who was comprehensive. Al-Ḥusayn b. al-Mutawakkil al-ʿAsqalānī said: I saw the grave of al-Zuhrī at Adamā—which is beyond Shaghab and Badā in Palestine—raised and plastered. Al-Awzāʿī once stood over his grave and said: O grave, how much knowledge and forbearance is in you. Al-Zubayr b. Bakkār said: Al-Zuhrī died at his estate at Shaghab on Tuesday night, seventeen nights having passed of Ramaḍān, in the year one hundred and twenty-four, at seventy-two years of age, and he was buried on the roadside so that passersby would pray for him. It is also said that he died in the year one hundred and twenty-three. Abū Maʿshar said: In the year one hundred and twenty-five. The first is correct, and God knows best. Bilāl b. Saʿd b. Tamīm al-Sakūnī Among those who died during the caliphate of Hishām b. ʿAbd al-Malik, as Ibn ʿAsākir mentioned: Bilāl b. Saʿd b. Tamīm al-Sakūnī, Abū ʿAmr—and it is said Abū Zurʿah—the imam of the mosque in Damascus during the days of Hishām and the preacher of the people of Syria. He was one of the great ascetics and devoted worshipers, a man of constant fasting and prayer. He narrated from his father, who was a companion, and from Jābir, Ibn ʿUmar, Abū al-Dardāʾ, and others. A group narrated from him, among them Abū ʿAmr al-Awzāʿī, who used to write down the great benefits he uttered in his stories and sermons. Al-Awzāʿī said: I have never seen a preacher like him. He also said: No one's worship that I have heard of compares to what I heard about him; he used to pray a thousand rakʿahs in a day and night. Someone else, namely al-Aṣmaʿī, said: When he became drowsy on a winter night, he would throw himself in his clothes into the pool. One of his companions reproached him for that, and he said: The water of the pool is easier for me than the pus of Hell. Another, namely al-Walīd b. Muslim, said: When he said the takbīr in the miḥrāb, they heard his takbīr from al-Awzāʿ—I say: that is outside the Bāb al-Farādīs in the quarter of the Sūq Qumaylah today. He said: We could discern his recitation from ʿAqabat al-Shīḥ near the Dār al-Ḍiyāfah, meaning from near the Dār al-Dhahab inside the Bāb al-Farādīs. Aḥmad b. ʿAbd Allāh al-ʿIjlī said: He was a Syrian Successor, trustworthy. Abū Zurʿah al-Dimashqī said: He was one of the scholars, an excellent storyteller. Rajāʾ b. Ḥaywah accused him of Qadarite doctrine when Bilāl one day said in his sermon: Many a joyful person is deceived, and many a deceived person is unaware. Woe to him who has woe and is not aware; he eats, drinks, and laughs, and it has been decreed in God's command that he is among the people of the Fire. Woe to you in spirit, and woe to you in body; let the weepers weep for you for the length of time. Ibn ʿAsākir quoted some fine things from his eloquent sermons. Among them is his saying: By God, it is enough of a sin that God makes us disinclined to this world, yet we desire it. Your ascetic is desirous, your scholar is ignorant, and your striver is deficient. He also said: A brother who, whenever he meets you, reminds you of your share from God, or informs you of a fault in you, is more beloved to you and better for you than a brother who, whenever he meets you, places a dinar in your palm. He also said: Do not be a friend of God in public and His enemy in secret, and do not be two-faced and two-tongued, showing people that you fear God so that they praise you, while your heart is wicked. He also said: O people, you were not created for annihilation; rather, you were created for permanence. You are transferred from one abode to another, just as you were transferred from the loins to the wombs, from the wombs to this world, from this world to the graves, from the graves to the gathering, and from the gathering to Paradise or the Fire. He also said: Servants of the Most Merciful, you work in short days for long days, and in an abode of passing away for an abode of permanence, an abode of sorrow and toil for an abode of bliss and eternity. Whoever does not act with certainty, let him not trouble himself. Servants of the Most Merciful, if your past sins were forgiven, what you face ahead would still keep you occupied. If you acted as you should, you would truly be servants of God. Servants of the Most Merciful, as for what God has entrusted to you, you neglect it; and as for what God has guaranteed for you, you seek it! This is not how God described His certain servants. Do you have intellects in this world and are you heedless of what you were created for? Just as you hope for God's mercy for the obedience you perform, so fear His punishment for the sins you commit. Servants of the Most Merciful, has any informer come to tell you that any of your deeds has been accepted from you, or that any of your sins has been forgiven? Do you think that We created you in vain and that you will not be returned to Us? [Q 23:115] By God, if reward were hastened for you in this world, you would consider what has been imposed on you too little. Do you desire obedience to God for the sake of hastening a dwelling overwhelmed by calamities, and do you not desire and vie for a garden whose fruit is enduring and whose shade is eternal—that is the outcome of those who fear God, and the outcome of the disbelievers is the Fire [Q 13:35]? He also said: Remembrance is of two kinds: remembrance of God with the tongue is good and beautiful, and remembrance of God when facing what He has made lawful and unlawful is superior. Servants of the Most Merciful, one of us is asked: Would you like to die? He says: No. He is asked: Why? He says: So that I may do good deeds. Then it is said to him: Act. He says: Later. He does not love to die, and he does not love to act. The most beloved thing to him is to postpone God's work, mighty and glorious is He, while he does not like any delay in the goods of this world. Servants of the Most Merciful, a servant may perform a single obligatory duty among God's obligations, mighty and glorious is He, while neglecting everything else. Satan keeps giving him false hopes about it and making it seem attractive until he sees nothing short of Paradise. So before you perform your deeds, look at what you intend by them. If they are purely for God, mighty and glorious is He, then carry them out; if they are for other than God, do not burden yourselves, for you will have nothing. God accepts no deed except what is purely for Him, for He says: To Him ascends good speech, and righteous work raises it [Q 35:10]. He also said: God is not quick to punish you; He overlooks the slip, accepts the one who turns to Him, and calls the one who turns away. He also said: When you see a man who is obstinate, argumentative, and impressed with his own opinion, his loss is complete. Al-Awzāʿī said: The people of Damascus went out to pray for rain, and Bilāl b. Saʿd stood among them and said: O assembly of those present, do you not admit your wrongdoing? They said: Yes. He said: O God, You have said: There is no blame on the doers of good [Q 9:91], and we admit our wrongdoing, so pardon us and give us rain. He said: They were given rain that very day. He also said: I heard him say: I met people who would hasten between the noble deeds and laugh with one another, but when night covered them, they became monks. I also heard him say: Do not look at the smallness of the sin, but look at the One you have disobeyed. I also heard him say: Whoever takes the initiative in showing you affection has enslaved you through gratitude. Among his supplications was: O God, I seek refuge in You from the deviation of hearts, from the consequences of sins, from the destructive deeds, and from the misleading trials. Al-Jaʿd b. Dirham Al-Jaʿd b. Dirham, he was the first to say that the Qurʾān was created, and it is to him that Marwān al-Jaʿdī is traced—that is, Marwān al-Ḥimār, the last of the Umayyad caliphs, whose teacher was al-Jaʿd b. Dirham. His origin was from Ḥarrān, and it is said that he was among the clients of the Banū Marwān. Al-Jaʿd settled in Damascus, where he had a house near the qalānisiyyīn, next to the church, as Ibn ʿAsākir mentioned. I say: That is a quarter near the khawwāṣīn today, to its west, at the Ḥammām al-Qaṭṭānīn, which is called Ḥammām Qulaynis. Ibn ʿAsākir and others said: He took his innovation from Bayān b. Samʿān, and Bayān took it from Ṭālūt, the nephew of Labīd b. Aʿṣam and husband of his daughter, from Labīd b. Aʿṣam the sorcerer, may God curse him. Al-Jahm b. Ṣafwān al-Khazarī—and it is said al-Tirmidhī—took from al-Jaʿd. He lived in Balkh and used to pray with Muqātil b. Sulaymān in his mosque, and they debated until he was exiled to Tirmidh, then al-Jahm was killed in Iṣbahān—and it is said in Marw—by its governor Salm b. Aḥwaz, may God have mercy on him and reward him well on behalf of the Muslims. Bishr al-Marīsī took from al-Jahm, and Aḥmad b. Abī Duʾād took from Bishr. As for al-Jaʿd, may God curse him, he stayed in Damascus until he openly proclaimed the createdness of the Qurʾān, so the Umayyads sought him, and he fled from them and settled in Kūfah. There al-Jahm b. Ṣafwān met him and adopted this doctrine—may God curse them both. Then Khālid b. ʿAbd Allāh al-Qasrī killed him on the day of the Feast of Sacrifice in Kūfah. That was because Khālid addressed the people and said in that sermon: O people, offer your sacrifices, may God accept them, for I am sacrificing al-Jaʿd b. Dirham. He claimed that God did not take Abraham as a friend and did not speak to Moses directly—exalted is God above what al-Jaʿd says, high and great. Then he descended and slaughtered him with his own hand at the base of the pulpit—may God reward him and accept it from him. That was during the days of Hishām b. ʿAbd al-Malik. Hishām had sought him in Damascus when he proclaimed what he proclaimed, then he fled after that, and Hishām wrote to his governor Khālid b. ʿAbd Allāh al-Qasrī to kill him, so he killed him as we have mentioned. Al-Bukhārī narrated his story with Khālid in "The Acts of the Servants," as did Ibn Abī Ḥātim and others who wrote on the Sunnah, such as al-Ṭabarānī, Ibn Abī ʿĀṣim, and ʿAbd Allāh b. Aḥmad, and Ibn ʿAsākir mentioned it in the History. He mentioned that al-Jaʿd used to frequent Wahb b. Munabbih, and whenever he went to Wahb he would bathe and say: It gathers the mind. He used to ask Wahb about the attributes of God, mighty and glorious is He. One day Wahb said to him: Woe to you, O Jaʿd, stop this questioning; I think you are among the doomed. If God had not informed us in His Book that He has a hand, we would not have said that, and that He has an eye, we would not have said that. Then it was not long before al-Jaʿd was crucified, then killed. It is mentioned in his biography that he said to al-Ḥajjāj b. Yūsuf—and it is also attributed to ʿImrān b. Ḥiṭṭān: A lion against me, but in battle an ostrich, flat-footed, startled by the whistler's whistle. Would that you had come out to face Ghazālah in the fray; but your heart was in the wings of a bird.
Grades by grader
No grade is recorded for this wording.