Tarikh (al-Tabari) 2767
Then the year 141 AH began
وَفِيهَا مَاتَ سَعْدُ بْنُ سَعِيدٍ أَخُو يَحْيَى بْنِ سَعِيدٍ الْأَنْصَارِيِّ . وَأَبَانُ بْنُ تَغْلِبَ الْقَارِئُ . وَفِيهَا تُوُفِّيَ مُوسَى بْنُ كَعْبٍ وَهُوَ عَلَى شُرَطِ الْمَنْصُورِ وَعَلَى مِصْرَ وَالْهِنْدِ، وَخَلِيفَتُهُ عَلَى الْهِنْدِ عُيَيْنَةُ ابْنُهُ، وَكَانَ قَدْ عُزِلَ مُوسَى عَنْ مِصْرَ، وَوَلِيَهَا مُحَمَّدُ بْنُ الْأَشْعَثِ، ثُمَّ عُزِلَ، وَوَلِيَهَا نَوْفَلُ بْنُ مُحَمَّدِ بْنِ الْفُرَاتِ. خَالِدُ بْنُ مِهْرَانَ، أَبُو الْمَنَازِلِ الْحَذَّاءُ، مَوْلًى لِقُرَيْشٍ لِآلِ عَبْدِ اللَّهِ بْنِ عَامِرِ بْنِ كُرْزٍ. سَمِعَ الْحَسَنَ، وَابْنَ سِيرِينَ، وَأَبَا قِلَابَةَ. وَكَانَ ثِقَةً، وَلَمْ يَكُنْ حَذَّاءً وَفِي تَلْقِيبِهِ بِالْحَذَّاءِ ثَلَاثَةُ أَقْوَالٍ: أَحَدُهَا: أَنَّهُ كَانَ يَجْلِسُ إِلَى حَذَّاءٍ، فَلُقِّبَ بِذَلِكَ، قَالَهُ يَزِيدُ بْنُ هَارُونَ. وَالثَّانِي: أَنَّهُ تَزَوَّجَ امْرَأَةً فَنَزَلَ عَلَيْهَا فِي الْحَذَّائِينَ. ذَكَرَهُ الْخَطَّابِيُّ. وَالثَّالِثُ: أَنَّهُ كَانَ إِذَا تَكَلَّمَ يَقُولُ: احْذُوا عَلَى هَذَا النَّحْوِ، فَلُقِّبَ بِالْحَذَّاءِ. قَالَهُ فَهْدُ بْنُ حِبَّانَ الْقَيْسِيُّ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. وَقِيلَ: فِي سَنَةِ اثْنَتَيْنِ وَأَرْبَعِينَ. سَلَمَةُ بْنُ دِينَارٍ، أَبُو حَازِمٍ، مَوْلَى بَنِي أَشْجَعَ. كَانَ أَعْرَجَ زَاهِدًا عَابِدًا، يَقُصُّ بَعْدَ الْفَجْرِ وَبَعْدَ الْعَصْرِ فِي مَسْجِدِ الْمَدِينَةِ. وَكَانَ ثِقَةً كَثِيرَ الْحَدِيثِ. أَسْنَدَ عَنِ ابْنِ عُمَرَ، وَسَهْلِ بْنِ سَعْدٍ، وَأَنَسِ بْنِ مَالِكٍ. قَالَتْ لَهُ امْرَأَتُهُ: هَذَا الشِّتَاءُ قَدْ هَجَمَ عَلَيْنَا وَلَا بُدَّ لَنَا مِمَّا يُصْلِحُنَا فِيهِ، فَذَكَرَتِ الثِّيَابَ، وَالطَّعَامَ، وَالْحَطَبَ، فَقَالَ: مِنْ أَيْنَ هَذَا كُلُّهُ؟ وَلَكِنْ خُذِي فِيمَا لَا بُدَّ مِنْهُ: الْمَوْتَ، وَالْبَعْثَ، ثُمَّ الْوُقُوفَ بَيْنَ يَدَيِ اللَّهِ، ثُمَّ الْجَنَّةُ وَالنَّارُ. كَانَ يَقُولُ: مَا مَضَى مِنَ الدُّنْيَا فَحُلْمٌ، وَمَا بَقِيَ فَأَمَانِيُّ. وعن مُحَمَّدِ بْنِ إِسْحَاقَ الْمَوْصِلِيِّ قَالَ: قَالَ أَبُو حَازِمٍ: إِنَّ بِضَا?َةَ الْآخِرَةِ كَاسِدَةٌ، فَاسْتَكْثِرُوا مِنْهَا فِي أَوَانِ كَسَادِهَا، فَإِنَّهُ لَوْ قَدْ جَاءَ يَوْمُ نِفَاقِهَا لَمْ نَصِلْ مِنْهَا إِلَى قَلِيلٍ وَلَا كَثِيرٍ. وعن عَبْدِ الْجَبَّارِ بْنِ عَبْدِ الْعَزِيزِ بْنِ أَبِي حَازِمٍ قَالَ: حَدَّثَنِي أَبِي قَالَ: بَعَثَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ إِلَى أَبِي حَازِمٍ فَجَاءَهُ فَقَالَ: يَا أَبَا حَازِمٍ، مَا لَنَا نَكْرَهُ الْمَوْتَ؟ قَالَ: لِأَنَّكُمْ أَخْرَبْتُمْ أُخْرَاكُمْ، وَعَمَّرْتُمْ دُنْيَاكُمْ، فَأَنْتُمْ تَكْرَهُونَ أَنْ تَنْتَقِلُوا مِنَ الْعُمْرَانِ إِلَى الْخَرَابِ. قَالَ: صَدَقْتَ، فَكَيْفَ الْقُدُومُ عَلَى اللَّهِ عَزَّ وَجَلَّ؟ قَالَ: أَمَّا الْمُحْسِنُ فَكَالْغَائِبِ يَقْدَمُ عَلَى أَهْلِهِ، وَأَمَّا الْمُسِيءُ فَكَالْآبِقِ يَقْدَمُ عَلَى مَوْلَاهُ. فَبَكَى سُلَيْمَانُ وَقَالَ: لَيْتَ شِعْرِي مَا لَنَا عِنْدَ اللَّهِ يَا أَبَا حَازِمٍ؟ فَقَالَ: اعْرِضْ نَفْسَكَ عَلَى كِتَابِ اللَّهِ، فَإِنَّكَ تَعْلَمُ مَا لَكَ عِنْدَ اللَّهِ. قَالَ: يَا أَبَا حَازِمٍ، وَأَيْنَ أُصِيبُ ذَلِكَ؟ قَالَ: عِنْدَ قَوْلِهِ: إِنَّ الأَبْرَارَ لَفِي نَعِيمٍ وَإِنَّ الْفُجَّارَ لَفِي جَحِيمٍ. فَقَالَ سُلَيْمَانُ: فَأَيْنَ رَحْمَةُ اللَّهِ؟ قَالَ: قَرِيبٌ مِنَ الْمُحْسِنِينَ قَالَ: مَا تَقُولُ فِيمَا نَحْنُ فِيهِ؟ قَالَ: اعْفُنِي مِنْ هَذَا. قَالَ سُلَيْمَانُ: نَصِيحَةً تُلْقِيهَا. قَالَ أَبُو حَازِمٍ: إِنَّ نَاسًا أَخَذُوا هَذَا الْأَمْرَ عَنْوَةً مِنْ غَيْرِ مُشَاوَرَةٍ مِنَ الْمُسْلِمِينَ وَلَا اجْتِمَاعٍ مِنْ رَأْيِهِمْ، فَسَفَكُوا فِيهِ الدِّمَاءَ عَلَى طَلَبِ الدُّنْيَا، ثُمَّ ارْتَحَلُوا عَنْهَا، فَلَيْتَ شِعْرِي مَا قَالُوا وَمَا قِيلَ لَهُمْ. فَقَالَ بَعْضُ جُلَسَائِهِ: بِئْسَ مَا قُلْتَ يَا شَيْخُ. فَقَالَ أَبُو حَازِمٍ: كَذَبْتَ، إِنَّ اللَّهَ تَعَالَى أَخَذَ عَلَى الْعُلَمَاءِ لَيُبَيِّنُنَّهُ لِلنَّاسِ وَلَا يَكْتُمُونَهُ. فَقَالَ سُلَيْمَانُ: اصْحَبْنَا يَا أَبَا حَازِمٍ تُصِبْ مِنَّا وَنُصِبْ مِنْكَ. قَالَ: أَعُوذُ بِاللَّهِ مِنْ ذَلِكَ. قَالَ: وَلِمَ؟ قَالَ: أَخَافُ أَنْ أَرْكَنَ إِلَيْكُمْ شَيْئًا قَلِيلًا فَيُذِيقُنِي اللَّهُ ضِعَفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ. قَالَ: فَأَشِرْ عَلَيَّ. قَالَ: اتَّقِ اللَّهَ أَنْ يَرَاكَ حَيْثُ نَهَاكَ، وَأَنْ يَفْقِدَكَ حَيْثُ أَمَرَكَ. فَقَالَ: يَا أَبَا حَازِمٍ، ادْعُ لَنَا بِخَيْرٍ. فَقَالَ: اللَّهُمَّ إِنْ كَانَ سُلَيْمَانُ وَلِيَّكَ فَيَسِّرْهُ لِلْخَيْرِ، وَإِنْ كَانَ عَدُوَّكَ فَخُذْ إِلَى الْخَيْرِ بِنَاصِيَتِهِ. فَقَالَ: يَا غُلَامُ، هَاتِ مِائَةَ دِينَارٍ. ثُمَّ قَالَ: خُذْهَا يَا أَبَا حَازِمٍ. قَالَ: لَا حَاجَةَ لِي فِيهَا، إِنِّي أَخَافُ أَنْ يَكُونَ لِمَا سَمِعْتَ مِنْ كَلَامِي. وَكَانَ سُلَيْمَانُ أُعْجِبَ بِأَبِي حَازِمٍ فَقَالَ الزُّهْرِيُّ: إِنَّهُ لَجَارِي مُنْذُ ثَلَاثِينَ سَنَةً مَا كَلَّمْتُهُ قَطُّ. فَقَالَ أَبُو حَازِمٍ: إِنَّكَ نَسِيتَ اللَّهَ فَنَسِيتَنِي، وَلَوْ أَحْبَبْتَ اللَّهَ لَأَحْبَبْتَنِي. قَالَ الزُّهْرِيُّ: أَتَشْتُمُنِي؟ قَالَ سُلَيْمَانُ: بَلْ أَنْتَ شَتَمْتَ نَفْسَكَ، أَمَا عَلِمْتَ أَنَّ لِلْجَارِ عَلَى جَارِهِ حَقًّا؟ فَقَالَ أَبُو حَازِمٍ: إِنَّ بَنِي إِسْرَائِيلَ لَمَّا كَانُوا عَلَى الصَّوَابِ كَانَتِ الْأُمَرَاءُ تَحْتَاجُ إِلَى الْعُلَمَاءِ، وَكَانَتِ الْعُلَمَاءُ تَفِرُّ بِدِينِهَا مِنَ الْأُمَرَاءِ، فَلَمَّا رَأَى ذَلِكَ قَوْمٌ مِنْ أَذِلَّةِ النَّاسِ تَعَلَّمُوا ذَلِكَ الْعِلْمَ وَأَتَوْا بِهِ إِلَى الْأُمَرَاءِ، فَاسْتَغْنَتْ بِهِ عَنِ الزُّهَّادِ، وَاجْتَمَعَ الْقَوْمُ عَلَى الْمَعْصِيَةِ، فَسَقَطُوا وَانْتَكَسُوا، وَلَوْ كَانَ عُلَمَاؤُنَا يَصُونُونَ عِلْمَهُمْ لَمْ تَزَلِ الْأُمَرَاءُ تَهَابُهُمْ. قَالَ الزُّهْرِيُّ: كَأَنَّكَ إِيَّايَ تُرِيدُ، وَبِي تُعَرِّضُ. قَالَ: هُوَ مَا تَسْمَعُ. وعَنِ الْأَصْمَعِيِّ قَالَ: دَخَلَ أَبُو حَازِمٍ الطَّوَّافُ، فَإِذَا هُوَ بِامْرَأَةٍ سَافِرَةٍ عَنْ وَجْهِهَا تَطُوفُ، وَقَدْ فَتَنَتِ النَّاسَ بِحُسْنِ وَجْهِهَا فَقَالَ: يَا هَذِهِ، أَلَا تُخَمِّرِينَ وَجْهَكِ؟ فَقَالَتْ: يَا أَبَا حَازِمٍ، إِنَّا مِنَ اللَّوَاتِي يَقُولُ فِيهِنَّ الشَّاعِرُ: أَمَاطَتْ قِنَاعَ الْخَزِّ عَنْ حُرِّ وَجْهِهَا وَأَبْدَتْ مِنَ الْخَدَّيْنِ بُرْدًا مُهَلْهَلَا مِنَ اللَّائِي لَمْ يَحْجُجْنَ تَبْغِينَ رِيبَةً وَلَكِنْ لِيَقْتُلْنَ الْبَرِيءَ الْمُغَفَّلَا وَتَرْمِي بِعَيْنَيْهَا الْقُلُوبَ إِذَا بَدَتْ لَهَا نَظَرٌ لَمْ يَخْطُ لِلْحَيِّ مَقْتَلَا فَأَقْبَلَ أَبُو حَازِمٍ عَلَى أَهْلِ الطَّوَافِ فَقَالَ: يَا أَهْلَ بَيْتِ اللَّهِ، تَعَالَوْا نَدَعُ اللَّهَ أَنْ لَا يُعَذِّبَ هَذَا الْوَجْهَ بِالنَّارِ، فَذُكِرَ ذَلِكَ لِسَعِيدِ بْنِ الْمُسَيَّبِ، فَقَالَ: لَوْ كَانَ مِنْ بَعْضِ أَهْلِ الْعِرَاقِ لَقَالَ: يَا عَدُوَّةَ اللَّهِ، وَلَكِنْ ظُرْفُ أَهْلِ الْحِجَازِ. وعَنْ سُلَيْمَانَ الْعُمَرِيِّ قَالَ: رَأَيْتُ أَبَا جَعْفَرٍ الْقَارِئَ فِي الْمَنَامِ فَقُلْتُ لَهُ: أَبَا جَعْفَرٍ. فَقَالَ: نَعَمْ، أَقْرِئْ إِخْوَانِي مِنِّي السَّلَامَ وَأَخْبِرْهُمْ أَنَّ اللَّهَ تَعَالَى جَعَلَنِي مِنَ الشُّهَدَاءِ الْأَحْيَاءِ الْمَرْزُوقِينَ، وَأَقْرِئْ أَبَا حَازِمٍ السَّلَامَ وَقُلْ لَهُ: يَقُولُ لَكَ: الْكَيْسَ الْكَيْسَ، فَإِنَّ اللَّهَ وَمَلَائِكَتَهُ يَتَرَاءَوْنَ مَجْلِسَكَ بِالْعَشِيَّاتِ.
Translation
✧ In it died Saʿd b. Saʿīd, the brother of Yaḥyā b. Saʿīd al-Anṣārī. And Abān b. Taghlib al-Qāriʾ. In it died Mūsā b. Kaʿb while he was over al-Manṣūr's shurṭah and over Miṣr and al-Hind, and his deputy over al-Hind was ʿUyaynah his son. Mūsā had been dismissed from Miṣr, and Muḥammad b. al-Ashʿath was placed over it, then he was dismissed, and Nawfal b. Muḥammad b. al-Furāt was placed over it. Khālid b. Mihrān, Abū al-Manāzil al-Ḥadhdhāʾ, a mawlā of Quraysh for the family of ʿAbd Allāh b. ʿĀmir b. Kuraz. He heard al-Ḥasan, Ibn Sīrīn, and Abū Qilābah. He was thiqqah, and he was not a shoemaker. In his being nicknamed al-Ḥadhdhāʾ there are three statements: One of them: that he used to sit with a shoemaker, so he was nicknamed for that. Yazīd b. Hārūn said it. The second: that he married a woman and stayed with her among the shoemakers. Al-Khaṭṭābī mentioned it. The third: that when he spoke he would say: "Follow this manner," so he was nicknamed al-Ḥadhdhāʾ. Fahd b. Ḥibbān al-Qaysī said it. He died in this year. And it is said: in the year forty-two. Salamah b. Dīnār, Abū Ḥāzim, a mawlā of Banū Ashjaʿ. He was lame, ascetic, devoted, telling stories after dawn and after afternoon in the mosque of Madinah. He was thiqqah, with much ḥadīth. He related from Ibn ʿUmar, Sahl b. Saʿd, and Anas b. Mālik. His wife said to him: "This winter has come upon us, and we must have what sets us right in it." She mentioned clothes, food, and firewood. He said: "Where is all this from? But take what is indispensable: death, resurrection, then standing before God, then Paradise and Hell." He used to say: "What has passed of this world is a dream, and what remains is wishes." From Muḥammad b. Isḥāq al-Mawṣilī who said: Abū Ḥāzim said: "The merchandise of the Hereafter is stagnant, so acquire much of it in the time of its stagnation, for when the day of its briskness comes, we will not attain from it little or much." From ʿAbd al-Jabbār b. ʿAbd al-ʿAzīz b. Abī Ḥāzim who said: My father narrated to me, he said: Sulaymān b. ʿAbd al-Malik sent for Abū Ḥāzim, and he came to him. He said: "O Abū Ḥāzim, why do we hate death?" He said: "Because you have ruined your Hereafter and built up your worldly life, so you hate to move from the inhabited to the ruined." He said: "You have spoken truly. How is the coming before God, mighty and glorious?" He said: "As for the doer of good, he is like the absent one who returns to his family. As for the doer of evil, he is like the runaway slave who returns to his master." Sulaymān wept and said: "Would that I knew what we have with God, O Abū Ḥāzim." He said: "Present yourself against the Book of God, for you will know what you have with God." He said: "O Abū Ḥāzim, where do I find that?" He said: "At His saying: 'Indeed the righteous will be in bliss, and indeed the wicked will be in Hellfire.'" Sulaymān said: "Where is the mercy of God?" He said: "Near to the doers of good." He said: "What do you say about what we are in?" He said: "Excuse me from this." Sulaymān said: "A counsel you deliver." Abū Ḥāzim said: "People took this matter by force without consultation of the Muslims or gathering of their opinion, and they shed blood therein seeking the world, then they departed from it. Would that I knew what they said and what was said to them." One of his sitting companions said: "Evil is what you have said, O shaykh." Abū Ḥāzim said: "You have lied. God, exalted, took a covenant from the scholars to make it clear to the people and not conceal it." Sulaymān said: "Accompany us, O Abū Ḥāzim, you will attain from us and we will attain from you." He said: "I seek refuge in God from that." He said: "And why?" He said: "I fear that I might incline to you a little, and God would make me taste the double of life and the double of death." He said: "Then advise me." He said: "Fear God that He sees you where He forbade you, and that He misses you where He commanded you." He said: "O Abū Ḥāzim, pray for good for us." He said: "O God, if Sulaymān is Your friend, make good easy for him, and if he is Your enemy, take him by the forelock to good." He said: "O boy, bring a hundred dinars." Then he said: "Take them, O Abū Ḥāzim." He said: "I have no need of them. I fear that it might be for what you heard of my speech." Sulaymān was impressed by Abū Ḥāzim. Al-Zuhrī said: "He is my neighbor for thirty years, and I never spoke to him." Abū Ḥāzim said: "You forgot God, so you forgot me. If you loved God, you would have loved me." Al-Zuhrī said: "Do you revile me?" Sulaymān said: "Rather you reviled yourself. Do you not know that a neighbor has a right over his neighbor?" Abū Ḥāzim said: "When the Children of Israel were upon the right path, the commanders needed the scholars, and the scholars fled with their religion from the commanders. When some of the lowly people saw that, they learned that knowledge and brought it to the commanders, so the commanders dispensed with the ascetics, and the people gathered upon disobedience, so they fell and were overturned. If our scholars had protected their knowledge, the commanders would not have ceased to fear them." Al-Zuhrī said: "It is as if you mean me, and you allude to me." He said: "It is what you hear." From al-Aṣmaʿī who said: Abū Ḥāzim entered the ṭawāf, and there was a woman with her face unveiled making ṭawāf, and she had tempted the people with the beauty of her face. He said: "O woman, will you not cover your face?" She said: "O Abū Ḥāzim, we are of those about whom the poet says: She removed the silk veil from her free face and showed from her cheeks a worn cloak, of those who did not perform ḥajj seeking doubt, but to kill the innocent heedless one. And she casts with her two eyes the hearts when she appears, a look that did not miss the killing place of the tribe." Abū Ḥāzim turned to the people of the ṭawāf and said: "O people of God's House, come, let us call upon God not to punish this face with the Fire." That was mentioned to Saʿīd b. al-Musayyab, and he said: "Had he been from some of the people of Iraq, he would have said: 'O enemy of God,' but it is the elegance of the people of the Hijaz." From Sulaymān al-ʿUmarī who said: I saw Abū Jaʿfar al-Qāriʾ in a dream, and I said to him: "O Abū Jaʿfar." He said: "Yes. Convey to my brothers my greetings, and tell them that God, exalted, has made me among the living martyrs who are provided for. And convey to Abū Ḥāzim my greetings, and say to him: he says to you: 'Shrewdness, shrewdness, for God and His angels look upon your gathering in the evenings.'"
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