Tarikh (al-Tabari) 2792
Then the year 144 AH began
وَفِيهَا مَاتَ عَبْدُ اللَّهِ بْنُ شُبْرُمَةَ . وَبُرَيْدُ بْنُ أَبِي مَرْيَمَ مَوْلَى سَهْلِ بْنِ الْحَنْظَلِيَّةِ . وَعُقَيْلُ بْنُ خَالِدٍ الْأَيَلِيُّ صَاحِبُ الزُّهْرِيِّ ، وَكَانَ مَوْتُهُ بِمِصْرَ فَجْأَةً. وَمُحَمَّدُ بْنُ عَمْرِو بْنِ عَلْقَمَةَ بْنِ وَقَّاصٍ اللَّيْثِيُّ أَبُو الْحَسَنِ الْمَدَنِيُّ. وَهَاشِمُ بْنُ هَاشِمِ بْنِ عُتْبَةَ بْنِ أَبِي وَقَّاصٍ الْمَدَنِيُّ. ( بُرَيْدٌ بِضَمِّ الْبَاءِ الْمُوَحَّدَةِ، وَفَتْحِ الرَّاءِ الْمُهْمَلَةِ. وَعُقَيْلٌ بِضَمِّ الْعَيْنِ الْمُهْمَلَةِ، وَفَتْحِ الْقَافِ ). خَالِدُ بْنُ أَبِي يَزِيدَ - وَقِيلَ: [ابْنُ] يَزِيدَ - أَبُو عَبْدِ الرَّحْمَنِ الْحَرَّانِيُّ. قَدِمَ بَغْدَادَ، فَسَمِعَ بِهَا مِنْ حَجَّاجِ بْنِ مُحَمَّدٍ الْأَعْوَرِ. قَالَ يَحْيَى بْنُ مَعِينٍ: هُوَ ثِقَةٌ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. سَعِيدُ بْنُ أَبِي إِيَاسٍ، أَبُو مَسْعُودٍ الْجُرَيْرِيُّ. مَنْسُوبٌ إِلَى جُرَيْرٍ - بِضَمِّ الْجِيمِ - وَهُوَ جُرَيْرُ بْنُ عَبَّادٍ، قَبِيلَةٌ مَعْرُوفَةٌ، يَرْوِي عَنْ أَبِي الْعَلَاءِ، وَأَبِي نُضْرَةَ. سَمِعَ مِنْهُ الثَّوْرِيُّ، وَشُعْبَةُ. وَكَانَ ثِقَةً، لَكِنَّهُ اخْتَلَطَ فِي آخِرِ عُمْرِهِ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. عَبْدُ اللَّهِ بْنُ الْمُقَفَّعِ. كَانَ فَصِيحَ الْعِبَارَةِ، جَيِّدَ الْكَلَامِ، وَلَهُ: "الْيَتِيمَةُ" كِتَابٌ فِيهِ آدَابٌ حِسَانٌ. فَمِنْ ذَلِكَ أَنَّهُ قَالَ [فِيهِ]: يَا طَالِبَ الْعِلْمِ وَالْأَدَبِ اعْرِفِ الْأُصُولَ وَالْفُصُولَ، فَإِنَّ مِنَ النَّاسِ مَنْ يَطْلُبُ الْفُصُولَ مَعَ إِضَاعَةِ الْأُصُولِ، فَلَا تَكُونُ دَرَكُهُمْ دَرْكًا، وَمَنْ أَحْرَزَ الْأُصُولَ اكْتَفَى بِهَا مِنَ الْفُصُولِ، فَإِنْ أَصَابَ الْفَصْلَ بَعْدَ إِحْرَازِ الْأَصْلِ فَهُوَ أَفْضَلُ، وَأَفْضَلُ الْأَمْرِ أَنْ تُعْقَدَ عَلَى الْإِيمَانِ، وَتُجْتَنَبَ الْكَبَائِرُ، وَتُؤَدِّيَ الْفَرِيضَةَ، فَإِنْ قَدَرْتَ أَنْ تُجَاوِزَ إِلَى الْفِقْهِ وَالْعِبَادَةِ، فَهُوَ أَفْضَلُ، وَأَصْلُ الْأَمْرِ فِي إِصْلَاحِ الْبَدَنِ أَنْ لَا يُحْمَلَ عَلَيْهِ مِنَ الْمَآكِلِ وَالْمَشَارِبِ وَالْبَاءَةِ إِلَّا خِفًّا، ثُمَّ إِنْ قَدَرْتَ أَنْ تَعْلَمَ عَنْ جَمِيعِ مَنَافِعِ الْجَسَدِ وَمَضَارِّهِ فَهُوَ أَفْضَلُ. وَأَصْلُ الْأَمْرِ فِي الْمَعِيشَةِ أَنْ لَا تَنِيَ عَنْ طَلَبِ الْحَلَالِ، وَتُحْسِنُ التَّقْدِيرَ لِمَا تَفِيدُ وَتُنْفِقُ، وَلَا تُغْرُنَّكَ سَعَةٌ تَكُونُ فِيهَا، فَإِنَّ أَعْظَمَ النَّاسِ خَطَرًا أَحْوَجُهُمْ إِلَى التَّقْدِيرِ، وَالْمُلُوكُ أَحْوَجُ النَّاسِ إِلَيْهِ مِنَ السُّوقَةِ، فَإِنَّ السُّوقَةَ قَدْ يَعِيشُونَ بِغَيْرِ مَالٍ، وَالْمُلُوكُ لَا قِوَامَ لَهُمْ إِلَّا بِالْمَالِ. وَإِنِ ابْتُلِيتَ بِالسُّلْطَانِ فَتَغَوَّثْ بِالْعُلَمَاءِ، وَاعْلَمْ أَنَّ قَائِلَ الْمَدْحِ كَمَادِحِ نَفْسِهِ، وَالرَّادَّ لَهُ مَمْدُوحٌ، وَالْقَائِلَ لَهُ مَعِيبٌ، إِنَّكَ إِنْ تَلْتَمِسْ رِضَا النَّاسِ تَلْتَمِسْ مَا لَا يُدْرَكُ، فَعَلَيْكَ بِالْتِمَاسِ رِضَا الْأَخْيَارِ ذَوِي الْعُقُولِ، احْرِصِ الْحِرْصَ كُلَّهُ عَلَى أَنْ تَكُونَ خَابِرًا بِأُمُورِ عُمَّالِكَ، فَإِنَّ الْمُسِيءَ يُفَرِّقُ مِنْ خِبْرَتِكَ قَبْلَ أَنْ يُصِيبَهُ وَقْعُكَ، وَإِنَّ الْمُحْسِنَ يَسْتَبْشِرُ بِعِلْمِكَ قَبْلَ أَنْ يَأْتِيَهُ مَعْرُوفُكَ، تَعْرِفُ النَّاسَ فِيمَا يَعْرِفُونَ مِنْ أَخْلَاقِكَ، إِنَّكَ لَا تُعَاجِلْ بِالثَّوَابِ وَلَا بِالْعِقَابِ، فَإِنَّ ذَلِكَ أَدْوَمُ لِخَوْفِ الْخَائِفِ وَرَجَاءِ الرَّاجِي. وَاعْلَمْ أَنَّ رَأْيَكَ لَا يَتَّسِعُ لِكُلِّ شَيْءٍ، فَدَعْهُ لِلْمُهِمِّ، فَإِنَّ مَالَكَ لَا يُغْنِي النَّاسَ كُلَّهُمْ، فَاخْصُصْ بِهِ أَهْلَ الْحَقِّ، وَكَرَامَتَكَ لَا تُطِيقُ الْعَامَّةَ، فَتَوَخَّ بِهَا أَهْلَ الْفَضْلِ. وَاعْلَمْ إِنَّمَا شَغَلَتْ مِنْ رَأْيِكَ فِي غَيْرِ الْمُهِمِّ أَزْرَى بِكَ فِي الْمُهِمِّ، لَيْسَ لِلْمَلِكِ أَنْ يُغْضِبَ، لِأَنَّ الْقُدْرَةَ مِنْ وَرَاءِ حَاجَتِهِ، وَلَا أَنْ يَكْذِبَ، لِأَنَّهُ لَا يَقْدِرُ أَحَدٌ عَلَى اسْتِكْرَاهِهِ عَلَى مَا لَا يُرِيدُ، وَلَا أَنْ يَبْخَلَ، لِأَنَّهُ أَوَّلُ النَّاسِ عُذْرًا فِي خَوْفِ الْفَقْرِ، وَلَا أَنْ يَكُونَ حَقُودًا، لِأَنَّ خَطَرَهُ قَدْ جَلَّ عَنِ الْمُجَازَاةِ، وَلْيَتَفَقَّدِ الْوَالِي حَاجَةَ الْأَحْرَارِ فَيَسُدُّ بِهَا طُغْيَانَ السَّفَلَةِ فَيَقْمَعُهُ وَلْيَتَّقِ حَرَمَ الْكَرِيمِ الْجَائِعِ، وَاللَّئِيمِ الشَّبْعَانِ، فَإِنَّمَا يَصُولُ الْكَرِيمُ إِذَا جَاعَ، وَاللَّئِيمُ إِذَا شَبِعَ. وَأَحْوَجُ النَّاسِ إِلَى التَّثْبِيتِ الْمُلُوكُ، وَاللِّئَامُ أَصْبَرُ أَجْسَادًا وَالْكِرَامُ أَصْبَرُ قُلُوبًا. اعْلَمْ أَنَّ مِنْ أَوْقَعِ الْأُمُورِ فِي الدِّينِ، وَأَنْهَكِهَا لِلْجِسْمِ، وَأَتْلَفِهَا لِلْمَالِ، وَأَفْسَدِهَا لِلْعَقْلِ، وَأَذْهَبِهَا لِلْوَقَارِ الْإِغْلَامُ بِالنِّسَاءِ. وَمِنَ الْبَلَاءِ عَلَى الْحُرِّ الْغُرْمُ بِهِنَّ، إِنَّهُ لَا يَنْفَكُّ يَسْأَمُ مَا عِنْدَهُ، وَتَطْمَحُ عَيْنَاهُ إِلَى مَا لَيْسَ عِنْدَهُ، وَمَجْهُولَاتُهُنَّ خُدَعٌ، وَرُبَّمَا هَجَمَ عَلَى مَا يَظُنُّهُ حَسَنًا، وَهُوَ قَبِيحٌ حَتَّى لَوْ لَمْ يَبْقَ فِي الْأَرْضِ إِلَّا امْرَأَةٌ ظُنَّ أَنَّ لَهَا شَأْنًا غَيْرَ شَأْنِ مَا ذَاقَ، وَهَذَا مِنَ الْحُمْقِ. وَمَنْ أَتْخَمَ نَفْسَهُ الطَّعَامَ وَالشَّرَابَ وَالنِّسَاءَ كَانَ مِمَّا يُصِيبُهُ انْقِطَاعُ تِلْكَ اللَّذَّاتِ عَنْهُ لِخُمُودِ نَارِ شَهْوَتِهِ، فَإِنِ اسْتَطَعْتَ أَنْ تَضَعَ نَفْسَكَ دُونَ غَايَتِكَ بِرَبْوَةٍ فَافْعَلْ، لَا تُجَالِسْ أَمِيرًا بِغَيْرِ طَرِيقَتِهِ، فَإِنَّكَ إِنْ لَاقَيْتَ الْجَاهِلَ بِالْعِلْمِ، وَالْغَنِيَّ بِالْبَيَانِ، ضَيَّعْتَ عَقْلَكَ، وَآذَيْتَ جَلِيسَكَ بِحَمْلِكَ عَلَيْهِ مَا لَا يَعْرِفُ، كَمُخَاطَبَةِ الْأَعْجَمِيِّ بِمَا لَا يَفْقَهُ، إِذَا نَزَلَ بِكَ مُهِمٌّ، فَإِنْ كَانَ مِمَّا لَهُ حِيلَةٌ فَلَا يَعْجَزُ، وَإِنْ كَانَ مِمَّا لَا حِيلَةَ لَهُ فَلَا يَجْزَعُ. وَقِيلَ لَهُ: مَنْ أَدَّبَكَ؟ قَالَ: نَفْسِي، إِذَا رَأَيْتَ شَيْئًا أَذُمُّهُ مِنْ غَيْرِي اجْتَنَبْتُهُ. وَكَانَ ابْنُ الْمُقَفَّعِ مَعَ هَذِهِ الْفَصَاحَةِ وَالْأَدَبِ كَرِيمًا. قال مُحَمَّدُ بْنُ عُمَارَةَ: لَمَّا وَلِيَ ابْنُ شُبْرُمَةَ الْقَضَاءَ كَتَبَ إِلَيْهِ إِسْمَاعِيلُ بْنُ مُسْلِمٍ الْمَكِّيُّ: إِنَّهُ قَدْ أَصَابَتْنِي حَاجَةٌ. فَكَتَبَ إِلَيْهِ: الْحَقْ بِنَا نُوَاسِكَ. فَخَرَجَ إِسْمَاعِيلُ، [فَلَمَّا قَدِمَ تَلَقَّاهُ ابْنُ الْمُقَفَّعِ. فَقَالَ: مَا جَاءَ بِكَ بَعْدَ هَذَا السَّنِّ؟] قَالَ: أَصَابَتْنِي حَاجَةٌ فَكَتَبْتُ إِلَى ابْنِ شُبْرُمَةَ، فَكَتَبَ إِلَيَّ: الْحَقْ بِنَا نُوَاسِكَ. قَالَ: اسْتَخَفَّ وَاللَّهِ بِكَ، لِأَنَّكَ مِنَ الْعَجَمِ، وَلَوْ كُنْتَ مِنَ الْعَرَبِ لَبَعَثَ إِلَيْكَ فِي مِصْرِكَ تَمَلَّكْ عَلَى نَفْسِكَ ثَلَاثَةَ أَيَّامٍ لَا تَأْتِيهِ. قَالَ: فَانْطَلَقَ بِي إِلَى مَنْزِلِهِ، فَلَمَّا كَانَ فِي الْيَوْمِ الثَّالِثِ أَتَانِي بِسَبْعَةِ آلَافِ دِرْهَمٍ تَنْقُصُ دُرَيْهَمَاتٍ، وَأَتَمَّهُمَا بِخَلْخَالٍ، وَقَالَ: خُذْهَا الْآنَ إِنْ شِئْتَ فَأَقِمْ عِنْدِي، وَإِنْ شِئْتَ فَأْتِهِ، وَإِنْ شِئْتَ فَارْجِعْ إِلَى مِصْرِكَ. قُلْتُ: لَا وَاللَّهِ، لَا آتِيهِ وَلَا أُقِيمُ عِنْدَكَ. وَرَجَعْتُ إِلَى بَلَدِي. وَرَوَى شَبِيبُ بْنُ شَيْبَةَ قَالَ: كُنَّا وُقُوفًا بِالْمِرْبَدِ - وَكَانَ مَوَاقِفَ الْأَشْرَافِ - إِذْ أَقْبَلَ ابْنُ الْمُقَفَّعِ فَتَشَبَّثْنَا بِهِ، وَبَادَأْنَاهُ بِالسَّلَامِ، فَرَدَّ عَلَيْنَا، وَقَالَ: لَوْ مِلْتُمْ إِلَى دَارِي، فَوَدَّعْتُمْ أَبْدَانَكُمْ، وَأَرَحْتُمْ دَوَابَّكُمْ. فَمِلْنَا، فَلَمَّا اسْتَقَرَّ بِنَا الْمَكَانُ قَالَ لَنَا: أَيُّ الْأُمَمِ أَعْقَلُ؟ فَنَظَرَ بَعْضُنَا إِلَى بَعْضٍ وَقُلْنَا: لَعَلَّهُ أَرَادَ أَصْلَهُ مِنْ فَارِسَ. فَقُلْنَا: فَارِسُ. فَقَالَ: لَيْسُوا كَذَلِكَ، إِنَّهُمْ مَلَكُوا كَثِيرًا مِنَ الْأَرْضِ، وَحَوَوْا عَظِيمًا مِنَ الْمُلْكِ، وَغَلَبُوا عَلَى كَثِيرٍ مِنَ الْخَلْقِ، وَلَبِثَ فِيهِمْ عَقْدَ الْأَمْرِ، فَمَا اسْتَنْبَطُوا شَيْئًا بِعُقُولِهِمْ، وَلَا ابْتَدَعُوا حُكْمًا فِي أَنْفُسِهِمْ. قُلْنَا: فَالرُّومُ. قَالَ: أَصْحَابُ صَبْغَةَ. قُلْنَا: فَالصِّينُ. قَالَ: أَصْحَابُ طُرْفَةِ. قُلْنَا: فَالْهِنْدُ. قَالَ: أَصْحَابُ فَلْسَفَةٍ. قُلْنَا: السُّودَانُ. قَالَ: شَرُّ خَلْقِ اللَّهِ. قُلْنَا: التُّرْكُ. قَالَ: كِلَابٌ مُخْتَلِسَةٌ. قُلْنَا: الْخَزْرُ. قَالَ: بَقَرٌ سَائِمَةٌ. قُلْنَا: فَقُلْ. قَالَ: الْعَرَبُ. فَضَحِكْنَا. قَالَ: إِنِّي مَا أَرَدْتُ مُوَافَقَتَكُمْ، وَلَكِنِّي إِذْ فَاتَنِي حَظِّي مِنَ النِّسْبَةِ فَلَا يَفُوتُنِي حَظِّي مِنَ الْمَعْرِفَةِ، إِنَّ الْعَرَبَ حَكَمَتْ عَلَى غَيْرِ مِثَالٍ مَثُلَ لَهَا، [وَلَا آثَارٍ] أُثِرَتْ، أَصْحَابُ إِبِلٍ وَغَنَمٍ، وَسُكَّانُ شَعْرٍ وَأُدْمٍ، يَجُودُ أَحَدُهُمْ بِقُوَّتِهِ، وَيَتَفَضَّلُ بِمَجْهُودِهِ، وَيُشَارِكُ فِي مَيْسُورِهِ وَمَعْسُورِهِ، وَيَصِفُ الشَّيْءَ بِعَقْلِهِ فَيَكُونُ قُدْوَةً، وَيَفْعَلُهُ فَيَصِيرُ حُجَّةً، وَيُحْسِنُ مَا يَشَاءُ فَيُحْسِنُ، وَيُقَبِّحُ مَا يَشَاءُ فَيُقَبَّحُ، أَدَّبَتْهُمْ أَنْفُسُهُمْ، وَرَفَعَتْهُمْ هِمَمُهُمْ، وَأَعْلَمَتْهُمْ قُلُوبُهُمْ وَأَلْسِنَتُهُمْ، فَرَفَعَ اللَّهُ لَهُمْ أَكْرَمَ الْفَخْرِ، وَبَلَغَ بِهِمْ أَشْرَفَ الذِّكْرِ، وَخَتَمَ لَهُمْ بِمُلْكِ الدُّنْيَا عَلَى الدَّهْرِ، وَافْتَتَحَ دِينَهُ وَخِلَافَتَهُ مِنْهُمْ إِلَى الْحَشْرِ، فَمَنْ دَفَعَ حَقَّهُمْ خَسِرَ، وَمَنْ أَنْكَرَ فَضْلَهُمْ خُصِمَ، وَدَفْعُ الْحَقِّ بِاللِّسَانِ أَكْبَتُ لِلْجَنَانِ. وَاجْتَمَعَ ابْنُ الْمُقَفَّعِ بِالْخَلِيلِ بْنِ أَحْمَدَ فَقَالَ الْخَلِيلُ: عِلْمُهُ أَكْثَرُ مِنْ عَقْلِهِ. وَكَانَ ابْنُ الْمُقَفَّعِ مَعَ هَذَا يُتَّهَمُ فِي دِينِهِ، فَرُوِيَ عَنِ الْمَهْدِيِّ أَنَّهُ قَالَ: مَا وَجَدْتُ كِتَابَ زَنْدَقَةٍ قَطُّ إِلَّا وَأَصْلُهُ ابْنُ الْمُقَفَّعِ. وَقَدْ حَكَى الْمُرْتَضَى عَنِ الْجَاحِظِ أَنَّهُ قَالَ: كَانَ ابْنُ الْمُقَفَّعِ وَمُطِيعُ بْنُ إِيَاسٍ وَمُنْقِذُ بْنُ زِيَادٍ يُتَّهَمُونَ فِي دِينِهِمْ. قَالَ الْمُرْتَضَى: وَمَرَّ ابْنُ الْمُقَفَّعِ بِبَيْتِ نَارٍ لِلْمَجُوسِ بَعْدَ أَنْ أَسْلَمَ، فَتَلْمَحُهُ ثُمَّ قَالَ: يَا بَيْتَ عَاتِكَةَ الَّذِي أَتَعَزَّلُ حَذَرَ الْعِدَى وَبِهِ الْفُؤَادُ مُوَكَّلُ إِنِّي لِأَمْنَحُكَ الصُّدُودَ وَإِنَّنِي قَسَمًا إِلَيْكَ مَعَ الصُّدُودِ لَأَمْيَلُ وَكَانَ ابْنُ الْمُقَفَّعِ قَدْ كَتَبَ كِتَابَ أَمِيرِ الْمُؤْمِنِينَ لِعَبْدِ اللَّهِ بْنِ عَلِيٍّ، وَكَتَبَ فِيهِ: وَمَتَى غَدَرَ أَمِيرُ الْمُؤْمِنِينَ بِعَمِّهِ عَبْدِ اللَّهِ فَنِسَاؤُهُ طَوَالِقُ، وَدَوَابُّهُ حُبْسٌ، وَعَبِيدُهُ أَحْرَارٌ، وَالْمُسْلِمُونَ فِي حِلٍّ مِنْ بَيْعَتِهِ. فَاشْتَدَّ ذَلِكَ عَلَى الْمَنْصُورِ، فَكَتَبَ إِلَى سُفْيَانَ بْنِ مُعَاوِيَةَ - وَهُوَ أَمِيرُ الْبَصْرَةِ - فَقَتَلَهُ. وَرَوَى أَبُو بَكْرٍ الصُّولِيُّ: أَنَّ الرَّبِيعَ الْحَاجِبَ قَالَ: لَمَّا قَرَأَ الْمَنْصُورُ الْأَيْمَانَ الَّذِي كَتَبَهُ ابْنُ الْمُقَفَّعِ قَالَ: مَنْ كَتَبَ هَذَا؟ فَقِيلَ: رَجُلٌ يُقَالُ لَهُ عَبْدُ اللَّهِ بْنُ الْمُقَفَّعِ يَكْتُبُ لِعَمَّيْكَ سُلَيْمَانَ وَعِيسَى ابْنِي عَلِيٍّ بِالْبَصْرَةِ، فَكَتَبَ إِلَى عَامِلِهِ بِالْبَصْرَةِ: لَا يُفْلِتَنَّكَ ابْنُ الْمُقَفَّعِ حَتَّى تَقْتُلَهُ. فَاسْتَأْذَنَ يَوْمًا عَلَيْهِ مَعَ وُجُوهِ أَهْلِ الْبَصْرَةِ، فَأَخَّرَ سُفْيَانُ إِذْنَهُ وَأَذِنَ لِمَنْ كَانَ مَعَهُ قَبْلَهُ، ثُمَّ أَذِنَ لَهُ، فَلَمَّا صَارَ فِي الدِّهْلِيزِ عَدَلَ بِهِ إِلَى حُجْرَةَ، فَقُتِلَ فِيهَا، وَخَرَجَ الْقَوْمُ فَرَأَوْا غِلْمَانَهُ فَسَأَلُوهُمْ عَنْهُ، فَقِيلَ: دَخَلَ بَعْدَكُمْ، فَخَاصَمَ سُلَيْمَانُ وَعِيسَى ابْنَا عَلِيٍّ سُفْيَانَ بْنَ مُعَاوِيَةَ الْمُهَلَّبِيَّ وَأَشْخَصَاهُ إِلَى الْمَنْصُورِ، وَقَامَتِ الْبَيِّنَةُ الْعَادِلَةُ بِأَنَّ ابْنَ الْمُقَفَّعِ دَخَلَ دَارَ سُفْيَانَ سَلِيمًا وَلَمْ يَخْرُجْ مِنْهَا. فَقَالَ الْمَنْصُورُ: أَنَا أَنْظُرُ فِي هَذَا، وَأَقِيدُهُ بِهِ. وَوَعَدَهُمُ الْغَدَ، فَجَاءَ سُفْيَانُ لَيْلًا فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، اتَّقِ اللَّهَ فِي صَنِيعِكَ وَمَتْبَعِ أَمْرِكَ أَنْ تُجْرِيَ قَتْلَهُ عَلَيَّ. قَالَ: لَا تَرْعَ وَاحْضُرْ. فَحَضَرَ وَقَامَتِ الْبَيِّنَةُ. فَقَالَ الْمَنْصُورُ: أَرَأَيْتُمْ إِنْ قَتَلْتُ سُفْيَانَ بْنَ مُعَاوِيَةَ بِابْنِ الْمُقَفَّعِ، ثُمَّ خَرَجَ ابْنُ الْمُقَفَّعِ عَلَيْكُمْ مِنْ هَذَا الْبَابِ - وَأَوْمَأَ إِلَى بَابٍ خَلْفَهُ - مَنْ يَنْصِبُ لِي نَفْسَهُ حَتَّى أَقْتُلَهُ مَكَانَ سُفْيَانَ؟ فَرَجَعُوا كُلُّهُمْ عَنِ الشَّهَادَةِ وَانْدَفَعَ الْأَمْرُ. وَرَوَى أَبُو الْحَسَنِ الْمَدَائِنِيُّ: أَنَّ ابْنَ الْمُقَفَّعِ كَانَ يَعْبَثُ بِسُفْيَانَ بْنِ مُعَاوِيَةَ بْنِ يَزِيدَ بْنِ الْمُهَلَّبِ بِالْحِيرَةِ، وَيَضْحَكُ مِنْهُ، فَغَضِبَ سُفْيَانُ يَوْمًا وَافْتَرَى عَلَيْهِ، فَقَالَ لَهُ ابْنُ الْمُقَفَّعِ: يَا ابْنَ الْمُغْتَلِمَةِ، وَاللَّهِ مَا اكْتَفَتْ أُمُّكَ بِرِجَالِ الْعِرَاقِ حَتَّى نَكَحَهَا رِجَالُ أَهْلِ الشَّامِ؟ وَكَانَتْ أُمُّ سُفْيَانَ: مَيْسُونُ بِنْتُ الْمُغِيرَةِ بْنِ الْمُهَلَّبِ. فَاضْطَغَنَ عَلَيْهِ سُفْيَانُ، فَقَدِمَ سُلَيْمَانُ بْنُ عَلِيٍّ، وَعِيسَى بْنُ عَلِيٍّ لِيَكْتُبُوا لِعَبْدِ اللَّهِ بْنِ عَلِيٍّ أَمَانًا. وَكَانَ ابْنُ الْمُقَفَّعِ يَكْتُبُ لِعِيسَى بْنِ عَلِيٍّ، وَكَانَ يَتَنَوَّقُ فِي الشَّرْطِ، فَكَتَبَ فِيمَا اشْتَرَطَ: إِنْ قَتَلَهُ أَمِيرُ الْمُؤْمِنِينَ فَلَا بَيْعَةَ لَهُ. فَقَالَ الْمَنْصُورُ: مَنْ يَتَوَثَّقُ لَهُمْ؟ قَالُوا: ابْنُ الْمُقَفَّعِ. قَالَ: فَمَا أَحَدٌ يَكْفِينِي ابْنَ الْمُقَفَّعِ. فَكَتَبَ أَبُو الْخَصِيبِ إِلَى سُفْيَانَ بْنِ مُعَاوِيَةَ يَحْكِي لَهُ هَذَا الْكَلَامَ عَنْ أَمِيرِ الْمُؤْمِنِينَ، فَاعْتَزَمَ عَلَى قَتْلِهِ إِنْ أَمْكَنَهُ ذَلِكَ فَاسْتَدْعَاهُ فَقَالَ: أَتَذَكَّرُ مَا كُنْتَ تَقُولُ؟ قَالَ: أَنْشُدُكَ اللَّهَ أَيُّهَا الْأَمِيرُ. فَقَالَ: أُمِّي مُغْتَلِمَةٌ كَمَا قُلْتَ إِنْ لَمْ أَقْتُلْكَ قِتْلَةً لَمْ يُقْتَلْ بِهَا أَحَدٌ. فَأَمَرَ بِتَنُّورٍ فَسُجِرَ حَتَّى إِذَا حَمِيَ أَمَرَ أَنْ تُقْطَّعَ أَعْضَاؤُهُ، فَكُلَّمَا قَطَعُوا عُضْوًا قَالَ: أَلْقُوهُ فِي النَّارِ. فَيُلْقُونَهُ وَهُوَ يَنْظُرُ إِلَيْهِ، حَتَّى أَتَى عَلَى جَمِيعِ جَسَدِهِ، ثُمَّ أَطْبَقَ التَّنُّورَ وَقَالَ: لَيْسَ عَلَيَّ فِي الْمُثْلَةِ بِكَ حَرَجٌ، لِأَنَّكَ زِنْدِيقٌ قَدْ أَفْسَدْتَ النَّاسَ، وَاخْتَفَى أَثَرُهُ، فَقَالَ عِيسَى لِغُلَامِهِ: قُلْ لِسُفْيَانَ: إِنْ لَمْ تَكُنْ قَتَلْتَهُ فَخَلِّهِ، وَإِنْ كُنْتَ قَتَلْتَهُ فَوَاللَّهِ لَأُطَالِبَنَّكَ بِدِيَةٍ. قَالَ سُفْيَانُ: مَا أَدْرِي أَيْنَ هُوَ. فَمَضَى عِيسَى إِلَى الْمَنْصُورِ وَقَالَ: قَتَلَهُ سُفْيَانُ فَجِيءَ بِسُفْيَانَ مُقَيَّدًا، وَجَعَلَ عِيسَى يَطْلُبُ الشُّهُودَ وَيُخَاطِبُ الْمَنْصُورَ، وَدَخَلَ الشُّهُودُ فَشَهِدُوا، فَقَالَ لَهُمُ الْمَنْصُورُ: قَدْ شَهِدْتُمْ، فَإِنْ أَتَيْتُكُمْ بِابْنِ الْمُقَفَّعِ حَتَّى يُخَاطِبَكُمْ، مَا تَرَوْنِي صَانِعًا بِكُمْ؟ فَقَامَ الشُّهُودُ، وَضَرَبَ عِيسَى بْنُ عَلِيٍّ عَنْ ذَلِكَ الْحَدِيثِ. الْقَاسِمِ بْنِ مُحَمَّدٍ، وَأَبِي عَبْدِ الرَّحْمَنِ الْحُبُلِّيِّ. رَوَى عَنْهُ حَيْوَةُ بْنُ شُرَيْحٍ، وَابْنُ لَهِيعَةَ. وَكَانَ مُسْتَجَابَ الدَّعْوَةِ. تُوُفِّيَ بِالْإِسْكَنْدَرِيَّةِ فِي هَذِهِ السَّنَةِ. عَمْرُو بْنُ عُبَيْدِ بْنِ بَابٍ، أَبُو عُثْمَانَ. وَبَابٌ مِنْ سَبْيِ فَارِسَ، كَانَ عَمْرٌو يَسْكُنُ الْبَصْرَةَ، وَجَالَسَ الْحَسَنَ الْبَصْرِيَّ، ثُمَّ أَزَالَهُ وَاصِلُ بْنُ عَطَاءٍ عَنْ مَذْهَبِ أَهْلِ السُّنَّةِ، فَقَالَ بِالْقَدَرِ، وَدَعَا إِلَيْهِ، وَاعْتَزَلَ أَصْحَابَ الْحَسَنِ، وَكَانَ لَهُ سَمْتٌ وَإِظْهَارُ زُهْدٍ، وَدَخَلَ عَلَى الْمَنْصُورِ فَوَعَظَهُ. وعَنْ عُقْبَةَ بْنِ هَارُونَ قَالَ: دَخَلَ عَمْرُو بْنُ عُبَيْدٍ عَلَى الْمَنْصُورِ وَعِنْدَهُ الْمَهْدِيُّ بَعْدَ أَنْ بَايَعَ لَهُ بِبَغْدَادَ، فَقَالَ: يَا أَبَا عُثْمَانَ، عِظْنِي. فَقَالَ: إِنَّ هَذَا الْأَمْرَ الَّذِي أَصْبَحَ فِي يَدِكَ لَوْ بَقِيَ فِي يَدِ غَيْرِكَ مِمَّنْ كَانَ قَبْلَكَ لَمْ يَصِلْ إِلَيْكَ، فَأُحَذِّرُكَ لَيْلَةً تَمَخَّضُ بِيَوْمٍ لَا لَيْلَةً بَعْدَهُ، ثُمَّ أَنْشَدَهُ: يَا أَيُّهَذَا الَّذِي قَدْ غَرَّهُ الْأَمَلُ وَدُونَ مَا يَأْمُلُ التَّنْغِيصُ وَالْأَجَلُ أَلَا تَرَى أَنَّمَا الدُّنْيَا وَزِينَتُهَا كَمَنْزِلِ الرَّكْبِ حَلُّوا ثُمَّتِ ارْتَحَلُوا حُتُوفُهَا رُصُدٌ، وَعَيْشُهَا نَكَدٌ وَصَفْوُهَا كَدَرٌ، وَمُلْكُهَا دُوَلُ تَظَلُّ تُفْزِعُ بِالرَّوْعَاتِ سَاكِنَهَا فَمَا يَسُوغُ لَهُ لِينٌ وَلَا جِذَلُ كَأَنَّهُ لِلْمَنَايَا وَالرَّدَى غَرَضٌ تَظَلُّ فِيهِ بَنَاتُ الدَّهْرِ تَنْتَضِلُ تُدِيرُهُ - مَا أَدَارَتْهُ - دَوَائِرُهَا مِنْهَا الْمُصِيبُ وَمِنْهَا الْمُخْطِئُ الزَّلِلُ وَالنَّفْسُ هَارِبَةٌ وَالْمَوْتُ يَرْصُدُهَا فَكُلُّ عَثْرَةِ رَجُلٍ عِنْدَهَا جَلَلُ وَالْمَرْءُ يَسْعَى بِمَا يَسْعَى لِوَارِثِهِ وَالْقَبْرُ وَارِثُ مَا يَسْعَى لَهُ الرَّجُلُ قَالَ: فَبَكَى الْمَنْصُورُ. وعن إِسْحَاقِ بْنِ الْفَضْلِ قَالَ: بَيْنَا أَنَا عَلَى بَابِ الْمَنْصُورِ وَإِلَى جَنْبِي عُمَارَةُ بْنُ حَمْزَةَ إِذْ طَلَعَ عَمْرُو بْنُ عُبَيْدٍ عَلَى حِمَارٍ، فَنَزَلَ عَنْ حِمَارِهِ، وَنَحَّى الْبِسَاطَ بِرِجْلِهِ، وَجَلَسَ دُونَهُ، فَالْتَفَتَ إِلَيَّ عُمَارَةُ فَقَالَ: لَا تَزَالُ بَصْرَتُكُمْ تَرْمِينَا بِأَحْمَقَ. فَمَا فَصَلَ كَلَامَهُ مِنْ فِيهِ، حَتَّى خَرَجَ الرَّبِيعُ وَهُوَ يَقُولُ: أَجِبْ أَمِيرَ الْمُؤْمِنِينَ، جَعَلَنِي اللَّهُ فِدَاكَ. فَمَرَّ مُتَوَكِّئًا عَلَيْهِ، فَالْتَفَتَ إِلَى عُمَارَةَ فَقُلْتُ: إِنَّ الرَّجُلَ الَّذِي اسْتَحْمَقْتَ قَدْ دُعِيَ وَتَرَكَنَا. قَالَ: كَثِيرًا مَا يَكُونُ مِثْلُ هَذَا. فَأَطَالَ اللُّبْثَ، ثُمَّ خَرَجَ الرَّبِيعُ وَعَمْرٌو مُتَّكِئٌ عَلَيْهِ، وَهُوَ يَقُولُ: يَا غُلَامُ، حِمَارُ أَبِي عُثْمَانَ. فَمَا بَرِحَ حَتَّى عَلَا سَرْجَهُ، وَضَمَّ إِلَيْهِ نَشْرَ ثَوْبَهُ، وَاسْتَوْدَعَهُ اللَّهَ. فَأَقْبَلَ عُمَارَةُ عَلَى الرَّبِيعِ فَقَالَ: لَقَدْ فَعَلْتُمُ الْيَوْمَ بِهَذَا الرَّجُلِ فِعْلًا لَوْ فَعَلْتُمُوهُ بِوَلِيِّ عَهْدِكُمْ لَكُنْتُمْ قَدْ قَضَيْتُمْ حَقَّهُ. قَالَ: فَمَا غَابَ عَنْكَ وَاللَّهِ مِمَّا فَعَلَهُ أَمِيرُ الْمُؤْمِنِينَ أَكْثَرُ وَأَعْجَبُ. قَالَ: فَإِنِ اتَّسَعَ لَكَ الْحَدِيثُ فَحَدِّثْنَا. فَقَالَ: مَا هُوَ إِلَّا أَنْ سَمِعَ أَمِيرُ الْمُؤْمِنِينَ بِمَكَانِهِ، فَمَا أُمْهِلَ حَتَّى أَمَرَ بِمَجْلِسٍ فَفُرِشَ لُبُودًا، ثُمَّ انْتَقَلَ هُوَ وَالْمَهْدِيُّ، وَكَانَ عَلَى الْمَهْدِيِّ سَوَادُهُ وَسَيْفُهُ، ثُمَّ أَذِنَ لَهُ، فَلَمَّا دَخَلَ سَلَّمَ عَلَيْهِ بِالْخِلَافَةِ فَرَدَّ عَلَيْهِ، وَمَا زَالَ يُدْنِيهِ حَتَّى أَتْكَأَهُ عَلَى فَخِذِهِ، وَتَحَفَّى بِهِ، ثُمَّ سَأَلَهُ عَنْ نَفْسِهِ وَعَنْ عِيَالِهِ يُسَمِّيهِمْ رَجُلًا رَجُلًا وَامْرَأَةً امْرَأَةً، ثُمَّ قَالَ: يَا أَبَا عُثْمَانَ، عِظْنِي. فَقَالَ: أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، وَالْفَجْرِ وَلَيَالٍ عَشْرٍ وَالشَّفْعِ وَالْوَتْرِ وَاللَّيْلِ إِذَا يَسْرِ هَلْ فِي ذَلِكَ قَسَمٌ لِذِي حِجْرٍ أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ إِرَمَ ذَاتِ الْعِمَادِ الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلادِ وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ وَفِرْعَوْنَ ذِي الأَوْتَادِ الَّذِينَ طَغَوْا فِي الْبِلادِ فَأَكْثَرُوا فِيهَا الْفَسَادَ فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ إِنَّ رَبَّكَ يَا أَبَا جَعْفَرٍ لَبِالْمِرْصَادِ. قَالَ: فَبَكَى بُكَاءً شَدِيدًا كَأَنَّهُ لَمْ يَسْمَعْ تِلْكَ الْآيَاتِ إِلَّا فِي تِلْكَ السَّاعَةِ، وَقَالَ: زِدْنِي. فَقَالَ: إِنَّ اللَّهَ قَدْ أَعْطَاكَ الدُّنْيَا بِأَسْرِهَا، فَاشْتَرِ نَفْسَكَ مِنْهُ بِبَعْضِهَا، وَاعْلَمْ، أَنَّ هَذَا الْأَمْرَ الَّذِي صَارَ إِلَيْكَ إِنَّمَا كَانَ فِي يَدِ مَنْ قَبْلَكَ، ثُمَّ أَفْضَى إِلَيْكَ، وَكَذَلِكَ يَخْرُجُ مِنْكَ إِلَى مَنْ هُوَ بَعْدَكَ، وَإِنِّي أُحَذِّرُكَ لَيْلَةً تَمَخَّضُ صَبِيحَتُهَا عَنْ يَوْمِ الْقِيَامَةِ. قَالَ: فَبَكَى وَاللَّهِ أَشَدَّ مِنْ بُكَائِهِ الْأَوَّلِ حَتَّى جَفَّ جَفْنَاهُ. فَقَالَ لَهُ سُلَيْمَانُ بْنُ خَالِدٍ: رِفْقًا بِأَمِيرِ الْمُؤْمِنِينَ، قَدْ أَتْعَبْتَهُ الْيَوْمَ فَقَالَ لَهُ عَمْرٌو: بِمِثْلِكَ ضَاعَ الْأَمْرُ وَانْتَشَرَ، لَا أَبَا لَكَ، وَمَاذَا خِفْتَ عَلَى أَمِيرِ الْمُؤْمِنِينَ أَنْ بَكَى مِنْ خَشْيَةِ اللَّهِ؟ عَزَّ وَجَلَّ؟ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ: يَا أَبَا عُثْمَانَ، أَعِنِّي بِأَصْحَابِكَ أَسْتَعِنْ بِهِمْ. قَالَ: أَظْهِرِ الْحَقَّ يَتْبَعْكَ أَهْلُهُ. قَالَ: بَلَغَنِي أَنَّ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ بْنِ حَسَنٍ كَتَبَ إِلَيْكَ كِتَابًا. قَالَ: قَدْ جَاءَنِي كِتَابٌ يُشْبِهُ أَنْ يَكُونَ كِتَابَهُ. قَالَ: فِيمَ أَجَبْتَهُ؟ قَالَ: أَوَلَيْسَ قَدْ عَرَفْتَ رَأْيِي فِي السَّيْفِ أَيَّامَ كُنْتَ تَخْتَلِفُ إِلَيْنَا، إِنِّي لَا أُرَاهُ، قَالَ: أَجَلْ، وَلَكِنْ تَحْلِفُ لِي لِيَطْمَئِنَّ قَلْبِي. قَالَ: لَئِنْ كَذَبْتُكَ تُقْيَةً لَأَحْلِفَنَّ لَكَ بَقِيَّةً. قَالَ: أَنْتَ وَاللَّهِ الصَّادِقُ الْبَرُّ. ثُمَّ قَالَ: قَدْ أَمَرْتُ لَكَ بِعَشَرَةِ آلَافِ دِرْهَمٍ تَسْتَعِينُ بِهَا عَلَى سَفَرِكَ وَزَمَانِكَ. قَالَ: لَا حَاجَةَ لِي فِيهَا. قَالَ: وَاللَّهِ لَتَأْخُذَنَّهَا. قَالَ: وَاللَّهِ لَا آخُذُهَا. فَقَالَ لَهُ الْمَهْدِيُّ: يَحْلِفُ أَمِيرُ الْمُؤْمِنِينَ وَتَحْلِفُ؟ ! فَتَرَكَ الْمَهْدِيَّ وَأَقْبَلَ عَلَى الْمَنْصُورِ وَقَالَ: مَنْ هَذَا الْفَتَى؟ قَالَ: هَذَا ابْنِي مُحَمَّدٌ، هُوَ الْمَهْدِيُّ وَوَلِيُّ الْعَهْدِ. قَالَ: وَاللَّهِ لَقَدْ أَسْمَيْتَهُ اسْمًا مَا اسْتَحَقَّهُ عَمَلُهُ، وَأَلْبَسْتَهُ لِبَاسًا مَا هُوَ مِنْ لُبْسِ الْأَبْرَارِ، وَلَقَدْ مَهَّدْتَ لَهُ أَمْرًا أَمْتَعَ مَا يَكُونُ بِهِ، أَشْغَلَ مَا يَكُونُ عَنْهُ. ثُمَّ الْتَفَتَ إِلَى الْمَهْدِيِّ وَقَالَ لَهُ: يَا ابْنَ أَخِي، إِذَا حَلَفَ أَبُوكَ حَلَفَ عَمُّكَ، لِأَنَّ أَبَاكَ أَقْدَرُ عَلَى الْكَفَّارَةِ مِنْ عَمِّكَ. ثُمَّ قَالَ: يَا أَبَا عُثْمَانَ، هَلْ مِنْ حَاجَةٍ؟ قَالَ: نَعَمْ. قَالَ: وَمَا هِيَ؟ قَالَ: لَا تَبْعَثُ إِلَيَّ حَتَّى آتِيَكَ. قَالَ: إِذًا لَا تَأْتِينِي. قَالَ: عَنْ حَاجَتِي سَأَلْتَنِي. قَالَ: فَاسْتَحْفَظَهُ اللَّهَ وَوَدَّعَهُ وَنَهَضَ، فَلَمَّا وَلَّى أَمَدَّهُ بِبَصَرِهِ وَهُوَ يَقُولُ: كُلُّكُمْ يَمْشِي رُوَيْدْ كُلُّكُمْ يَطْلُبُ صَيْدْ غَيْرَ عَمْرِو بْنِ عُبَيْدْ قَالَ ابن الجوزي رَحِمَهُ اللَّهُ: تَكَلَّمَ الْعُلَمَاءُ فِي عَمْرِو بْنِ عُبَيْدٍ لِأَجْلِ مَذْهَبِهِ فِي الْقَدَرِ، وَكَذَّبَهُ جَمَاعَةٌ مِنْهُمْ فِي حَدِيثِهِ، وَكَانَ يَقُولُ: إِنْ كَانَتْ تَبَّتْ يَدَا أَبِي لَهَبٍ فَمَا عَلَى أَبِي لَهَبٍ مِنْ لَوْمٍ. أَخْبَرَنَا عَبْدُ الرَّحْمَنِ قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ عَلِيِّ بْنِ ثَابِتٍ قَالَ: أَخْبَرَنَا أَبُو نُعَيْمٍ الْحَافِظُ قَالَ: سَمِعْتُ أَبَا عَمْرٍو عَبْدَ الْوَهَّابِ بْنَ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ إِبْرَاهِيمَ الْعَسَّالَ يَقُولُ: سَمِعْتُ أَبِي يَقُولُ: سَمِعْتُ مُسَبِّحَ بْنَ حَاتِمٍ الْبَصْرِيَّ يَقُولُ: سَمِعْتُ عُبَيْدَ اللَّهِ بْنَ مُعَاذٍ الْعَنْبَرِيَّ يَقُولُ: سَمِعْتُ أَبِي يَقُولُ: سَمِعْتُ عَمْرَو بْنَ عُبَيْدٍ يَقُولُ - وَذَكَرَ حَدِيثَ الصَّادِقِ وَالْمَصْدُوقِ - فَقَالَ: لَوْ سَمِعْتُ الْأَعْمَشَ يَقُولُ هَذَا لَكَذَّبْتُهُ، وَلَوْ سَمِعْتُ زَيْدَ بْنَ وَهْبٍ يَقُولُ هَذَا مَا أَجَبْتُهُ، وَلَوْ سَمِعْتُ عَبْدَ اللَّهِ بْنَ مَسْعُودٍ يَقُولُ هَذَا مَا قَبِلْتُهُ، وَلَوْ سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ هَذَا لَرَدَدْتُهُ، وَلَوْ سَمِعْتُ اللَّهَ تَعَالَى يَقُولُ هَذَا لَقُلْتُ لَهُ: لَيْسَ عَلَى هَذَا أَخَذْتَ مِيثَاقَنَا. قال الْأَصْمَعِيُّ: جَاءَ عَمْرُو بْنُ عُبَيْدٍ إِلَى أَبِي عَمْرِو بْنِ الْعَلَاءِ، فَقَالَ: يَا أَبَا عَمْرٍو، يُخْلِفُ اللَّهُ وَعْدَهُ؟ قَالَ: لَا. قَالَ: أَفَرَأَيْتَ إِنْ [وَعَدَ اللَّهُ عَلَى] عَمَلٍ عِقَابًا، يُخْلِفُ وَعْدَهُ؟ فَقَالَ أَبُو عَمْرٍو: مِنَ الْعُجْمَةِ أَتَيْتَ يَا أَبَا عُثْمَانَ، إِنَّ الْوَعْدَ غَيْرَ الْوَعِيدِ، إِنَّ الْعَرَبَ لَا تَعِدُ خَلَفًا وَلَا عَارًا، إِنْ تُعِدْ شَرًّا ثُمَّ لَا تَفْعَلُهُ، تَرَى ذَاكَ كَرَمًا وَفَضْلًا، إِنَّمَا الْخُلْفُ أَنْ تُعِدْ خَيْرًا ثُمَّ لَا تَفْعَلُهُ قَالَ: أَوْجِدْنِي هَذَا فِي كَلَامِ الْعَرَبِ. قَالَ: أَمَا سَمِعْتَ إِلَى قَوْلِ الْأَوَّلِ: وَإِنِّي وَإِنْ أَوْعَدْتُهُ أَوْ وَعَدْتُهُ لَمُخْلِفٌ إِيعَادِي وَمُنْجِزٌ مَوْعِدِي قال عَبْدُ اللَّهِ بْنُ سَلَمَةَ الْأَفْطَسُ يَقُولُ: سَمِعْتُ عَمْرَو بْنَ عُبَيْدٍ يَقُولُ: وَاللَّهِ لَوْ شَهِدَ عِنْدِي عَلِيٌّ وَعُثْمَانُ وَطَلْحَةُ وَالزُّبَيْرُ عَلَى سِوَاكَ مَا أَجَزْتُهُ. تُوُفِّيَ عَمْرٌو فِي هَذِهِ السَّنَةِ وَدُفِنَ بِمَرَّانَ عَلَى لَيَالٍ مِنْ مَكَّةَ. وَقِيلَ: تُوُفِّيَ سَنَةَ ثَمَانٍ وَأَرْبَعِينَ. مُجَالِدُ بْنُ سَعِيدٍ الْهَمْدَانِيُّ. رَوَى عَنِ الشَّعْبِيِّ، وَقَدْ طَعَنَ بَعْضُ الْمُحَدِّثِينَ فِيهِ. 763 - هِلَالُ بْنُ خَبَّابٍ، أَبُو الْعَلَاءِ، مَوْلَى زَيْدِ بْنِ صُوحَانَ الْعَبْدِيُّ. وَهُوَ بَصْرِيُّ سَكَنَ الْمَدَائِنَ، وَحَدَّثَ بِهَا عَنْ أَبِي جُحَيْفَةَ السُّوَائِيُّ، وَسَعِيدِ بْنِ جُبَيْرٍ، وَعِكْرِمَةَ. رَوَى عَنْهُ: مِسْعَرٌ، وَالثَّوْرِيُّ. وَكَانَ ثِقَةً مَأْمُونًا، وَقَدْ غَلِطَ بَعْضُ الْمُحَدِّثِينَ فَقَالَ: وَيُونُسُ بْنُ خَبَّابٍ أَخُو هِلَالٍ. وَقَالَ آخَرُ: هِلَالٌ وَيُونُسُ وَصَالِحٌ بَنُو خَبَّابٍ. وَكَانَ ذَلِكَ غَلَطًا لَيْسَ بَيْنَهُمْ قَرَابَةٌ، إِنَّمَا هُوَ اتِّفَاقٌ فِي اسْمِ الْأَبِ. وَتُوُفِّيَ هِلَالُ بْنُ خَبَّابٍ بِالْمَدَائِنِ فِي هَذِهِ السَّنَةِ.
Translation
✧ In it died ʿAbd Allāh b. Shubrumah, and Burayd b. Abī Maryam, the mawlā of Sahl b. al-Ḥanẓaliyyah, and ʿUqayl b. Khālid al-Ayalī, the companion of al-Zuhrī; his death occurred in Egypt suddenly. And Muḥammad b. ʿAmr b. ʿAlqamah b. Waqqāṣ al-Laythī, Abū al-Ḥasan al-Madanī, and Hāshim b. Hāshim b. ʿUtbah b. Abī Waqqāṣ al-Madanī. (Burayd with ḍammah on the unpointed bāʾ and fatḥah on the unpointed rāʾ; and ʿUqayl with ḍammah on the unpointed ʿayn and fatḥah on the qāf.) Khālid b. Abī Yazīd — and it is said: [b.] Yazīd — Abū ʿAbd al-Raḥmān al-Ḥarrānī. He came to Baghdad and heard there from Ḥajjāj b. Muḥammad al-Aʿwar. Yaḥyā b. Maʿīn said: He is thiqah. He died in this year. Saʿīd b. Abī Iyās, Abū Masʿūd al-Jurayrī, attributed to Jurayr — with ḍammah on the jīm — who is Jurayr b. ʿAbbād, a well-known tribe. He narrated from Abū al-ʿAlāʾ and Abū Naḍrah. Al-Thawrī and Shuʿbah heard from him. He was thiqah, but he became confused at the end of his life. He died in this year. ʿAbd Allāh b. al-Muqaffaʿ. He was eloquent in expression and excellent in speech, and he has "al-Yatīmah," a book containing fine adab. Among that, he said [in it]: O seeker of knowledge and adab, know the principles and the particulars: for among people are those who seek the particulars while wasting the principles, so their attainment is not an attainment; and whoever secures the principles, he is sufficed by them instead of the particulars; and if he attains the particular after securing the principle, it is more excellent; and the most excellent of the matter is that you bind yourself to faith, avoid grave sins, and perform the obligation; and if you are able to go beyond to fiqh and worship, that is more excellent. The principle of the matter in improving the body is that one does not impose upon it from foods, drinks, and sexual relations except lightly; then if you are able to know all the body's benefits and harms, that is more excellent. The principle of the matter in livelihood is that you do not slacken in seeking the lawful, and you make good estimation for what you gain and spend; and do not be deceived by abundance in which you are, for the greatest of people in danger are the most in need of estimation, and kings are more in need of it than commoners, for commoners may live without wealth, and kings have no support except through wealth. And if you are afflicted with ruling authority, then seek help from the scholars; and know that the one who speaks praise is like one who praises himself, and the one who rejects it is praised, while the one who says it is blamed. If you seek people's approval, you seek what cannot be attained; so hold to seeking the approval of the virtuous and possessors of intellects. Strive with all striving to be well informed about the affairs of your officials, for the evildoer will be wary of your knowledge before your stroke befalls him, and the good-doer will rejoice in your knowledge before your kindness comes to him. Make people know you in what they know of your character. Do not hasten with reward or punishment, for that is more lasting for the fear of the fearful and the hope of the hopeful. And know that your judgment does not extend to everything, so leave it for what is important; for your wealth does not suffice all people, so single out with it the people of right; and your honor cannot bear the common people, so aim with it at the people of excellence. And know that whatever occupies your judgment in what is not important brings you low in what is important. It is not for a king to become angry, because power is beyond his need; nor to lie, because no one can compel him to what he does not want; nor to be stingy, because he is the first of people to be excused in fear of poverty; nor to be rancorous, because his dignity is too great for requital. Let the ruler inspect the need of the freeborn and thereby block the tyranny of the lowly and suppress it; and let him beware of the sanctuary of the noble hungry man and the base sated man, for the noble pounces only when he is hungry, and the base when he is sated. The most in need of steadfastness are kings; the base are more patient in bodies, and the noble are more patient in hearts. Know that among the things most calamitous for religion, most exhausting for the body, most destructive of wealth, most corrupting of intellect, and most banishing of dignity is infatuation with women. And among the misfortunes of a free man is expense on them: he never ceases to be weary of what he has, and his eyes aspire to what he does not have; their unknown aspects are deceptions; and perhaps he pounces upon what he thinks beautiful while it is ugly, until if there remained on earth only one woman, he would think she has a matter other than what he has tasted; and this is from foolishness. Whoever stuffs himself with food, drink, and women is among those whom the severance of those pleasures befalls through the extinguishing of his desire's fire; so if you are able to place yourself short of your goal by a margin, then do so. Do not sit with a commander except in his manner, for if you confront the ignorant with knowledge, and the rich with eloquence, you waste your intellect, and you harm your companion by imposing upon him what he does not know, like addressing a non-Arab with what he does not understand. If an important matter befalls you, if it is something with a device, then do not be incapable; and if it is something with no device, then do not despair. And it was said to him: Who educated you? He said: My self: whenever I saw something blameworthy in another, I avoided it. And Ibn al-Muqaffaʿ, along with this eloquence and adab, was generous. Muḥammad b. ʿUmārah said: When Ibn Shubrumah assumed the judgeship, Ismāʿīl b. Muslim al-Makkī wrote to him: A need has befallen me. So he wrote to him: Come to us, we will console you. So Ismāʿīl set out. [When he arrived, Ibn al-Muqaffaʿ met him and said: What brought you after this age?] He said: A need befell me, so I wrote to Ibn Shubrumah, and he wrote to me: Come to us, we will console you. He said: By God, he has belittled you because you are from the non-Arabs; had you been from the Arabs, he would have sent to you in your town. Possess yourself for three days and do not go to him. He said: So he took me to his house. When it was the third day, he came to me with seven thousand dirhams less a few dirhams, and he completed them with an anklet, and said: Take them now — if you wish, stay with me; and if you wish, go to him; and if you wish, return to your town. I said: No, by God, I will not go to him, nor will I stay with you. And I returned to my city. Shabīb b. Shaybah narrated, saying: We were standing in al-Mirbad — and it was a standing place of the nobles — when Ibn al-Muqaffaʿ approached; we clung to him and began greeting him. He returned our greeting and said: Would you come to my house, bid farewell to your bodies, and rest your mounts? We went, and when the place settled us, he said to us: Which of the nations is most intelligent? We looked at one another and said: Perhaps he means his own origin from Persia. We said: Persia. He said: They are not so: they possessed much of the earth, gathered great dominion, overcame many creatures, and the knot of command remained among them, yet they devised nothing with their intellects, nor originated any judgment of their own. We said: Then the Byzantines. He said: People of dye. We said: Then China. He said: People of curiosities. We said: Then India. He said: People of philosophy. We said: The Blacks. He said: The worst of God's creation. We said: The Turks. He said: Snatching dogs. We said: The Khazars. He said: Grazing cattle. We said: Then say. He said: The Arabs. And we laughed. He said: I did not intend to agree with you, but since my share of lineage has escaped me, let not my share of knowledge escape me. The Arabs ruled without a model set before them, [nor traces] left behind: people of camels and sheep, dwellers in hair tents and leather, one of them gives generously of his strength, bestows his effort, shares in his ease and hardship, describes a thing with his intellect and becomes a model, does it and becomes a proof, approves what he wishes and it is good, and rejects what he wishes and it is bad. Their selves educated them, their aspirations raised them, and their hearts and tongues taught them. So God raised for them the noblest pride, brought them to the most honored mention, sealed for them the kingship of this world for all time, and opened His religion and His caliphate from among them until the gathering. So whoever repels their right loses, and whoever denies their excellence is refuted; and repelling the right with the tongue is more humiliating for the heart. Ibn al-Muqaffaʿ met with al-Khalīl b. Aḥmad, and al-Khalīl said: His knowledge is greater than his intellect. And Ibn al-Muqaffaʿ, despite this, was accused in his religion. It is reported from al-Mahdī that he said: I never found a book of heresy but that its origin was Ibn al-Muqaffaʿ. Al-Murtaḍā related from al-Jāḥiẓ that he said: Ibn al-Muqaffaʿ, Muṭīʿ b. Iyās, and Munqidh b. Ziyād were accused in their religion. Al-Murtaḍā said: Ibn al-Muqaffaʿ passed by a fire temple of the Magians after he had become Muslim, and he glanced at it, then said: O house of ʿĀtikah, from which I withdraw in fear of enemies, and to which the heart is bound. Truly I grant you aversion, and yet, by oath, with the aversion I incline to you. Ibn al-Muqaffaʿ had written the document of the Commander of the Faithful for ʿAbd Allāh b. ʿAlī, and he wrote in it: And whenever the Commander of the Faithful breaks faith with his paternal uncle ʿAbd Allāh, then his wives are divorced, his mounts are endowments, his slaves are free, and the Muslims are absolved from their oath of allegiance to him. That weighed heavily on al-Manṣūr, so he wrote to Sufyān b. Muʿāwiyah — who was governor of al-Baṣrah — and he killed him. Abū Bakr al-Ṣūlī narrated that al-Rabīʿ the chamberlain said: When al-Manṣūr read the oaths that Ibn al-Muqaffaʿ had written, he said: Who wrote this? It was said: A man called ʿAbd Allāh b. al-Muqaffaʿ who writes for your paternal uncles Sulaymān and ʿĪsā, the two sons of ʿAlī, in al-Baṣrah. So he wrote to his governor in al-Baṣrah: Do not let Ibn al-Muqaffaʿ escape you until you kill him. One day he sought permission to enter upon him with the notables of the people of al-Baṣrah. Sufyān delayed his permission and admitted those who were with him before him; then he admitted him. When he reached the vestibule, he was diverted to a chamber and was killed in it. The people left and saw his servants and asked them about him; it was said: He entered after you. So Sulaymān and ʿĪsā, the two sons of ʿAlī, disputed with Sufyān b. Muʿāwiyah al-Muhallabī and brought him before al-Manṣūr; and upright witnesses testified that Ibn al-Muqaffaʿ entered the house of Sufyān sound and did not come out of it. Al-Manṣūr said: I will look into this and make him undergo retaliation for him. And he promised them the morrow. Sufyān came at night and said: O Commander of the Faithful, fear God in your action and the pursuit of your command, that you would impose his killing on me. He said: Do not be afraid, and be present. He was present and the witnesses testified. Al-Manṣūr said: Do you think that if I kill Sufyān b. Muʿāwiyah for Ibn al-Muqaffaʿ, and then Ibn al-Muqaffaʿ comes out upon you from this door — and he pointed to a door behind him — who will offer himself to me so that I may kill him in place of Sufyān? So they all retracted their testimony, and the matter was dropped. Abū al-Ḥasan al-Madāʾinī narrated that Ibn al-Muqaffaʿ used to mock Sufyān b. Muʿāwiyah b. Yazīd b. al-Muhallab in al-Ḥīrah and laugh at him. One day Sufyān became angry and slandered him. Ibn al-Muqaffaʿ said to him: O son of the lustful woman, by God, your mother was not satisfied with the men of Iraq until the men of the people of Syria married her! And Sufyān's mother was Maysūn bt. al-Mughīrah b. al-Muhallab. So Sufyān bore a grudge against him. Sulaymān b. ʿAlī and ʿĪsā b. ʿAlī came to write a guarantee of safety for ʿAbd Allāh b. ʿAlī. Ibn al-Muqaffaʿ was writing for ʿĪsā b. ʿAlī, and he was being meticulous in the conditions. Among what he stipulated he wrote: If the Commander of the Faithful kills him, then there is no allegiance to him. Al-Manṣūr said: Who will guarantee for them? They said: Ibn al-Muqaffaʿ. He said: Is there no one to suffice me against Ibn al-Muqaffaʿ? So Abū al-Khaṣīb wrote to Sufyān b. Muʿāwiyah, recounting to him this speech from the Commander of the Faithful. He resolved to kill him if he could. He summoned him and said: Do you remember what you used to say? He said: I adjure you by God, O commander. He said: My mother is lustful as you said, if I do not kill you with a killing with which no one has been killed. He ordered a clay oven, and it was stoked until, when it was red-hot, he ordered that his limbs be cut off; each time they cut off a limb he said: Throw it into the fire; and they threw it while he watched it, until he had gone through all his body. Then he sealed the oven and said: I bear no sin in mutilating you, for you are a heretic who has corrupted the people. And his trace disappeared. ʿĪsā said to his servant: Tell Sufyān: If you have not killed him, release him; and if you have killed him, by God, I will demand blood money from you. Sufyān said: I do not know where he is. ʿĪsā went to al-Manṣūr and said: Sufyān killed him. Sufyān was brought in chains, and ʿĪsā began seeking witnesses and addressing al-Manṣūr. The witnesses entered and testified. Al-Manṣūr said to them: You have testified; if I bring you Ibn al-Muqaffaʿ so that he speaks to you, what do you think I will do with you? The witnesses rose, and ʿĪsā b. ʿAlī dropped that matter. Al-Qāsim b. Muḥammad and Abū ʿAbd al-Raḥmān al-Ḥubullī. Ḥaywah b. Shurayḥ and Ibn Lahīʿah narrated from him. He was one whose supplication was answered. He died in Alexandria in this year. ʿAmr b. ʿUbayd b. Bāb, Abū ʿUthmān. And Bāb was from the captives of Persia. ʿAmr used to live in al-Baṣrah and sat with al-Ḥasan al-Baṣrī. Then Wāṣil b. ʿAṭāʾ removed him from the way of the people of the Sunnah, so he professed qadar and called to it, and withdrew from the companions of al-Ḥasan. He had a dignified bearing and displayed asceticism. He entered upon al-Manṣūr and admonished him. From ʿUqbah b. Hārūn who said: ʿAmr b. ʿUbayd entered upon al-Manṣūr while al-Mahdī was with him, after he had pledged allegiance to him in Baghdad. He said: O Abū ʿUthmān, admonish me. He said: This authority that has come into your hand — had it remained in the hand of another than you among those before you, it would not have reached you. So I warn you of a night that will bring forth a day after which there is no night. Then he recited to him: O you whom hope has deceived, while before what he hopes are vexations and the appointed term. Do you not see that this world and its adornment are like the stopping place of a caravan: they halted, then departed. Its deaths are lying in wait, its life is toil, its clearness is turbid, and its kingship turns. It keeps terrifying its dweller with alarms, so neither softness nor joy is easy for him. As though he is a target for deaths and destruction, upon which the daughters of time keep shooting. Its turnings turn him — however they turn him — among them the one that hits and among them the one that misses and slips. The soul flees while death watches it, so every stumble of a man in its presence is grave. Man strives with what he strives for his heir, while the grave is the heir of what man strives for. He said: And al-Manṣūr wept. And on the authority of Isḥāq b. al-Faḍl, who said: While I was at the gate of al-Manṣūr with ʿUmārah b. Ḥamzah beside me, ʿAmr b. ʿUbayd appeared on a donkey. He dismounted from his donkey, pushed the carpet aside with his foot, and sat down on the ground instead of on it. ʿUmārah turned to me and said, “Your Baṣrah never ceases to pelt us with a fool.” He had hardly finished speaking when al-Rabīʿ came out saying, “Answer the Commander of the Faithful, may God make me your ransom.” He went in leaning on al-Rabīʿ. ʿUmārah turned to me and I said, “The man you deemed foolish has been summoned and left us.” He said, “Such things often happen.” He stayed a long time. Then al-Rabīʿ came out with ʿAmr leaning on him, saying, “Boy, Abū ʿUthmān’s donkey.” He did not leave until he mounted his saddle, gathered up the spreading folds of his garment, and entrusted him to God. ʿUmārah turned to al-Rabīʿ and said, “Today you have treated this man in a way that, had you treated your heir apparent so, you would have fulfilled his due.” He replied, “By God, what you did not witness of what the Commander of the Faithful did is even greater and more astonishing.” He said, “If the conversation has room for you, tell us.” He said: “No sooner did the Commander of the Faithful hear of his presence than he, without delay, ordered a sitting place, and it was spread with felt mats. Then he and al-Mahdī moved there; al-Mahdī wore his black garments and his sword. Then he gave him permission to enter. When he entered, he greeted him with the title of caliph, and he returned his greeting. He kept drawing him near until he made him recline against his thigh and showed him particular solicitude. Then he asked him about himself and his dependents, naming them one man after another and one woman after another. Then he said, ‘O Abū ʿUthmān, admonish me.’ He said: ‘I seek refuge in God, the Hearing, the Knowing, from Satan the accursed. In the name of God, the Compassionate, the Merciful. By the dawn, and the ten nights, and the even and the odd, and the night when it passes—is there in that an oath for one possessed of understanding? Have you not seen how your Lord dealt with ʿĀd, Iram of the pillars, the like of which was not created in the lands, and Thamūd, who carved the rocks in the valley, and Pharaoh, lord of the stakes—those who transgressed in the lands and multiplied corruption therein? Your Lord poured upon them a whip of punishment. Truly your Lord, O Abū Jaʿfar, is ever watchful.’” He said: “He wept bitterly, as though he had never heard those verses except at that very hour, and said, ‘Give me more.’ He said: ‘God has given you the whole of this world, so purchase your soul from Him with a part of it. Know that this authority which has come to you was in the hands of those before you, then passed to you, and likewise it will depart from you to those after you. I warn you of a night whose morning will bring forth the Day of Resurrection.’” He said: “By God, he wept even more intensely than his first weeping, until his eyelids dried. Sulaymān b. Khālid said to him, ‘Gently with the Commander of the Faithful; you have wearied him today.’ ʿAmr said to him, ‘By the like of you the affair is lost and scattered, may you have no father! What did you fear for the Commander of the Faithful in his weeping from fear of God, Mighty and Glorious?’ The Commander of the Faithful said to him, ‘O Abū ʿUthmān, help me with your companions; I seek their support.’ He replied, ‘Manifest the truth and its people will follow you.’ He said, ‘It has reached me that Muḥammad b. ʿAbd Allāh b. Ḥasan wrote you a letter.’ He said, ‘A letter came to me that resembled his writing.’ He asked, ‘How did you answer him?’ He said, ‘Did you not already know my opinion about the sword in the days when you used to visit us? I do not favor it.’ He said, ‘Yes, but swear to me so that my heart may be at rest.’ He said, ‘If I lie to you out of dissimulation, I will certainly swear to you out of dissimulation.’ He said: ‘You are, by God, the truthful and the righteous.’ Then he said: ‘I have ordered ten thousand dirhams for you to help you with your journey and your time.’ He said: ‘I have no need of it.’ He said: ‘By God, you will take it.’ He said: ‘By God, I will not take it.’ Al-Mahdī said to him: ‘The Commander of the Faithful swears and you swear?!’ He left al-Mahdī, turned to al-Manṣūr, and said, ‘Who is this youth?’ He said, ‘This is my son Muḥammad; he is al-Mahdī and the heir apparent.’ He said, ‘By God, you have named him a name his deeds do not merit, and you have clothed him in a garment not worn by the righteous. You have prepared for him an affair in which the more he enjoys it, the more he is distracted from it.’ Then he turned to al-Mahdī and said to him, ‘O son of my brother, when your father swears, your uncle swears, for your father is more capable of the expiation than your uncle.’ Then he said, ‘O Abū ʿUthmān, is there any need?’ He said, ‘Yes.’ He asked, ‘What is it?’ He said, ‘Do not send for me; I will come to you.’ He replied, ‘Then you will not come to me.’ He said: ‘You asked me about my need.’ He said: Then he bade him farewell, commended him to God, and rose. When he turned away, al-Manṣūr followed him with his gaze, saying: ‘All of you walk slowly, All of you seek game, Except ʿAmr b. ʿUbayd.’ Ibn al-Jawzī, may God have mercy on him, said: The scholars spoke about ʿAmr b. ʿUbayd because of his doctrine of predestination, and a group of them declared him a liar in his hadith. He used to say: ‘If the hands of Abū Lahab were to perish, then Abū Lahab would not be to blame.’ ʿAbd al-Raḥmān informed us, saying: Aḥmad b. ʿAlī b. Thābit informed us, saying: Abū Nuʿaym al-Ḥāfiẓ informed us, saying: I heard Abū ʿAmr ʿAbd al-Wahhāb b. Muḥammad b. Aḥmad b. Ibrāhīm al-ʿAssāl say: I heard my father say: I heard Musabbiḥ b. Ḥātim al-Baṣrī say: I heard ʿUbayd Allāh b. Muʿādh al-ʿAnbarī say: I heard my father say: I heard ʿAmr b. ʿUbayd say — and he mentioned the hadith of “the truthful and the one believed” — and he said: ‘If I heard al-Aʿmash say this I would declare him a liar; if I heard Zayd b. Wahb say this I would not accept it; if I heard ʿAbd Allāh b. Masʿūd say this I would not accept it; if I heard the Messenger of God ﷺ say this I would reject it; and if I heard God Most High say this I would say to Him: “Not upon this did You take our covenant.”’ Al-Aṣmaʿī said: ʿAmr b. ʿUbayd came to Abū ʿAmr b. al-ʿAlāʾ and said, ‘O Abū ʿAmr, does God break His promise?’ He replied, ‘No.’ He said, ‘Do you think that if God promised punishment for a deed, would He break His promise?’ Abū ʿAmr replied, ‘You have erred out of ignorance, O Abū ʿUthmān. A promise is not a threat. The Arabs do not consider it a breach or a disgrace to make a threat of evil and then not carry it out; they consider that generosity and virtue. Breach is only when you promise good and then do not do it.’ He said, ‘Show me this in the speech of the Arabs.’ He said, ‘Have you not heard the saying of the first poet: “Indeed I, though I may threaten or promise him, Am one who fails in my threats and fulfills my promises.”’ ʿAbd Allāh b. Salamah al-Afṭas said: I heard ʿAmr b. ʿUbayd say: ‘By God, if ʿAlī, ʿUthmān, Ṭalḥah, and al-Zubayr testified before me about a toothpick, I would not accept it.’ ʿAmr died in this year and was buried at Marrān, a few nights from Makkah. It is also said he died in the year forty-eight. Mujālid b. Saʿīd al-Hamdānī. He narrated from al-Shaʿbī, and some hadith scholars impugned him. 763 — Hilāl b. Khabbāb, Abū al-ʿAlāʾ, client of Zayd b. Ṣūḥān al-ʿAbdī. He was from Baṣrah, resided in al-Madāʾin, and narrated there from Abū Juḥayfah al-Suwāʾī, Saʿīd b. Jubayr, and ʿIkrimah. Those who narrated from him: Misʿar and al-Thawrī. He was trustworthy and reliable. Some hadith scholars erred and said: ‘Yūnus b. Khabbāb was the brother of Hilāl.’ Another said: ‘Hilāl, Yūnus, and Ṣāliḥ were the sons of Khabbāb.’ That was a mistake; there is no kinship between them, but only a coincidence in the name of the father. Hilāl b. Khabbāb died in al-Madāʾin in this year.
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