Tarikh (al-Tabari) 2942
Then the year 162 AH began
إِبْرَاهِيمُ بْنُ أَدْهَمَ اسمه ونسبه وَفِيهَا تُوُفِّيَ مِنَ الْأَعْيَانِ إِبْرَاهِيمُ بْنُ أَدْهَمَ، أَحَدُ مَشَاهِيرِ الْعُبَّادِ، وَمِنْ أَكَابِرِ مَنْ لَهُ هِمَّةٌ عَالِيَةٌ مِنَ الْعُبَّادِ، وَدَاوُدُ الطَّائِيُّ، أَحَدُ أَئِمَّةِ الصُّوفِيَّةِ، وَزُهَيْرُ بْنُ مُحَمَّدٍ، وَيَزِيدُ بْنُ إِبْرَاهِيمَ التُّسْتَرِيُّ. فَأَمَّا إِبْرَاهِيمُ بْنُ أَدْهَمَ بْنِ مَنْصُورِ بْنِ يَزِيدَ بْنِ جَابِرٍ، أَبُو إِسْحَاقَ التَّمِيمِيُّ، وَيُقَالُ: الْعِجْلِيُّ. فَهُوَ أَحَدُ الزُّهَّادِ، أَصْلُهُ مِنْ بَلْخَ. وَسَكَنَ الشَّامَ، وَدَخَلَ دِمَشْقَ، وَرَوَى الْحَدِيثَ عَنْ أَبِيهِ، وَالْأَعْمَشِ، وَمُحَمَّدِ بْنِ زِيَادٍ صَاحِبِ أَبِي هُرَيْرَةَ، وَأَبِي إِسْحَاقَ السَّبِيعِيِّ، وَخَلْقٍ. وَحَدَّثَ عَنْهُ خَلْقٌ مِنْهُمْ; بَقِيَّةُ، وَالثَّوْرِيُّ، وَأَبُو إِسْحَاقَ الْفَزَارِيُّ، وَمُحَمَّدُ بْنُ حِمْيَرٍ، وَحَكَى عَنْهُ الْأَوْزَاعِيُّ. عَنْ أَبِي هُرَيْرَةَ قَالَ: دَخَلْتُ عَلَى رَسُولِ اللَّهِ ﷺ، وَهُوَ يُصَلِّي جَالِسًا، فَقُلْتُ: يَا رَسُولَ اللَّهِ، إِنَّكَ تُصَلِّي جَالِسًا، فَمَا أَصَابَكَ؟ قَالَ: " الْجُوعُ يَا أَبَا هُرَيْرَةَ ". قَالَ: فَبَكَيْتُ، فَقَالَ: " لَا تَبْكِ; فَإِنَّ شِدَّةَ يَوْمِ الْقِيَامَةِ لَا تُصِيبُ الْجَائِعَ إِذَا احْتَسَبَ فِي دَارِ الدُّنْيَا ". وَعَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ الْفِتْنَةَ تَجِيءُ فَتَنْسِفُ الْعِبَادَ نَسْفًا، وَيَنْجُو الْعَالِمُ مِنْهَا بِعِلْمِهِ. قَالَ النَّسَائِيُّ: هُوَ ثِقَةٌ مَأْمُونٌ، أَحَدُ الزُّهَّادِ. قصة هداية إبراهيم بن أدهم وَذَكَرَ الْأُسْتَاذُ أَبُو الْقَاسِمِ الْقُشَيْرِيُّ فِي " رِسَالَتِهِ " أَنَّ إِبْرَاهِيمَ بْنَ أَدْهَمَ كَانَ مِنْ أَبْنَاءِ الْمُلُوكِ، فَبَيْنَمَا هُوَ يَتَصَيَّدُ إِذْ أَتْبَعَ ثَعْلَبًا أَوْ أَرْنَبًا، فَهَتَفَ بِهِ هَاتِفٌ مِنْ قَرَبُوسِ سَرْجِهِ: أَلِهَذَا خُلِقْتَ أَمْ بِهَذَا أُمِرْتَ؟ فَنَزَلَ عَنْ فَرَسِهِ وَجَاءَ إِلَى رَاعِي غَنَمٍ لِأَبِيهِ، فَأَخَذَ جُبَّةً مِنْ صُوفٍ فَلَبِسَهَا، وَأَعْطَاهُ فَرَسَهُ وَلِبَاسَهُ وَمَا كَانَ مَعَهُ، وَذَهَبَ فِي الْبَادِيَةِ، فَدَخَلَ مَكَّةَ، وَصَحِبَ الثَّوْرِيَّ، وَالْفُضَيْلَ بْنَ عِيَاضٍ، وَدَخَلَ الشَّامَ وَمَاتَ بِهَا. ورع وزهد إبراهيم بن أدهم وَكَانَ يَأْكُلُ مِنْ عَمَلِ يَدِهِ، مِثْلَ الْحَصَادِ، وَحِفْظِ الْبَسَاتِينِ، وَغَيْرِ ذَلِكَ. قَالَ الْقُشَيْرِيُّ: وَإِنَّهُ رَأَى فِي الْبَادِيَةِ رَجُلًا عَلَّمَهُ اسْمَ اللَّهِ الْأَعْظَمَ، فَدَعَا بِهِ بَعْدَهُ، فَرَأَى الْخَضِرَ، فَقَالَ: إِنَّمَا عَلَّمَكَ أَخِي دَاوُدُ اسْمَ اللَّهِ الْأَعْظَمَ. ثُمَّ سَاقَهُ الْقُشَيْرِيُّ بِإِسْنَادٍ ضَعِيفٍ لَا يَصِحُّ. وَرَوَاهَا ابْنُ عَسَاكِرَ أَيْضًا مِنْ وَجْهٍ آخَرَ ضَعِيفٍ، وَفِيهِ أَنَّهُ قَالَ: إِنَّ إِلْيَاسَ هُوَ عَلَّمَكَ الِاسْمَ الْأَعْظَمَ. قَالَ الْقُشَيْرِيُّ: وَكَانَ إِبْرَاهِيمُ بْنُ أَدْهَمَ كَبِيرَ الشَّأْنِ فِي بَابِ الْوَرِعِ، وَيُحْكَى عَنْهُ أَنَّهُ قَالَ: أَطِبْ مَطْعَمَكَ، وَلَا عَلَيْكَ أَنْ لَا تَقُومَ اللَّيْلَ، وَتَصُومَ النَّهَارَ. وَقِيلَ: كَانَ أَكْثَرُ دُعَائِهِ: اللَّهُمَّ انْقُلْنِي مِنْ ذُلِّ مَعْصِيَتِكَ إِلَى عِزِّ طَاعَتِكَ. وَقِيلَ لِإِبْرَاهِيمَ بْنِ أَدْهَمَ: إِنَّ اللَّحْمَ قَدْ غَلَا. فَقَالَ: أَرْخِصُوهُ. أَيْ لَا تَشْتَرُوهُ. وَقَالَ بَعْضُهُمْ: هَتَفَ بِهِ الْهَاتِفُ قَائِلًا لَهُ مِنْ فَوْقِهِ: يَا إِبْرَاهِيمُ، مَا هَذَا الْعَبَثُ؟ أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ [ الْمُؤْمِنُونَ: 115 ]. اتَّقِ اللَّهَ، وَعَلَيْكَ بِالزَّادِ لِيَوْمِ الْفَاقَةِ. قَالَ: فَنَزَلَ عَنْ دَابَّتِهِ، وَرَفَضَ الدُّنْيَا، وَأَخَذَ فِي عَمَلِ الْآخِرَةِ. وَرَوَى ابْنُ عَسَاكِرَ - بِإِسْنَادٍ فِيهِ نَظَرٌ - عَنِ ابْتِدَاءِ أَمْرِ إِبْرَاهِيمَ بْنِ أَدْهَمَ قَالَ: بَيْنَمَا أَنَا يَوْمًا فِي مَنْظَرَةٍ لِي بِبَلْخَ، وَإِذَا بِشَيْخٍ حَسَنٍ قَدِ اسْتَظَلَّ بِفَيْئِهَا، فَأَخَذَ بِمَجَامِعِ قَلْبِي، فَأَمَرْتُ غُلَامِي، فَطَلَبَهُ فَدَخَلَ، فَعَرَضْتُ عَلَيْهِ الطَّعَامَ، فَأَبَى، فَقُلْتُ: مِنْ أَيْنَ أَقْبَلْتَ؟ قَالَ: مِنْ وَرَاءِ النَّهْرِ. قُلْتُ: أَيْنَ تُرِيدُ؟ قَالَ: الْحَجَّ. قُلْتُ: فِي هَذَا الْوَقْتِ؟ - وَكَانَ أَوَّلَ يَوْمٍ مِنْ عَشْرِ ذِي الْحِجَّةِ أَوْ ثَانِيَهُ - فَقَالَ: يَفْعَلُ اللَّهُ مَا يَشَاءُ. فَقُلْتُ: الصُّحْبَةَ. قَالَ: إِنْ أَحْبَبْتَ ذَلِكَ فَمَوْعِدُكَ اللَّيْلُ. فَلَمَّا كَانَ اللَّيْلُ جَاءَنِي فَقَالَ: قُمْ بِسْمِ اللَّهِ. فَأَخَذْتُ ثِيَابَ سَفَرِي، وَسِرْنَا نَمْشِي كَأَنَّمَا الْأَرْضُ تُجْذَبُ مِنْ تَحْتِنَا، وَنَحْنُ نَمُرُّ عَلَى الْبُلْدَانِ، وَنَقُولُ هَذِهِ فُلَانَةُ، هَذِهِ فُلَانَةُ. فَإِذَا كَانَ الصَّبَاحُ فَارَقَنِي وَيَقُولُ: مَوْعِدُكَ اللَّيْلُ. فَإِذَا كَانَ اللَّيْلُ جَاءَنِي، فَانْتَهَيْنَا إِلَى الْمَدِينَةِ النَّبَوِيَّةِ، فَزُرْنَا قَبْرَ النَّبِيِّ ﷺ، ثُمَّ سِرْنَا إِلَى مَكَّةَ، فَجِئْنَاهَا لَيْلًا، فَقَضَيْنَا الْحَجَّ مَعَ النَّاسِ، ثُمَّ رَجَعْنَا إِلَى الشَّامِ، فَزُرْنَا بَيْتَ الْمَقْدِسِ، وَقَالَ: إِنِّي عَازِمٌ عَلَى الْمُقَامِ بِالشَّامِ. وَرَجَعْتُ أَنَا إِلَى بَلَدِي بَلْخَ أَسِيرُ سَيْرَ الضُّعَفَاءِ، حَتَّى رَجَعْتُ إِلَيْهَا، وَلَمْ أَسْأَلْهُ عَنِ اسْمِهِ، وَكَانَ ذَلِكَ أَوَّلَ أَمْرِي. وَرُوِيَ مِنْ وَجْهٍ آخَرَ فِيهِ نَظَرٌ. أقوال العلماء في إبراهيم بن أدهم وَقَالَ أَبُو حَاتِمٍ الرَّازِيُّ، عَنْ أَبِي نُعَيْمٍ، عَنْ سُفْيَانَ الثَّوْرِيِّ قَالَ: كَانَ إِبْرَاهِيمُ بْنُ أَدْهَمَ يُشْبِهُ إِبْرَاهِيمَ الْخَلِيلَ، وَلَوْ كَانَ فِي الصَّحَابَةِ لَكَانَ رَجُلًا فَاضِلًا. وَقَالَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ: كَانَ إِبْرَاهِيمُ رَجُلًا فَاضِلًا، لَهُ سَرَائِرُ، وَمَا رَأَيْتُهُ يُظْهِرُ تَسْبِيحًا وَلَا شَيْئًا مِنْ عَمَلِهِ، وَلَا أَكَلَ مَعَ أَحَدٍ طَعَامًا إِلَّا كَانَ آخِرَ مَنْ يَرْفَعُ يَدَهُ. وَقَالَ بِشْرُ بْنُ الْحَارِثِ الْحَافِي: أَرْبَعَةٌ رَفَعَهُمُ اللَّهُ بِطِيبِ الْمَطْعَمِ; إِبْرَاهِيمُ بْنُ أَدْهَمَ، وَسُلَيْمَانُ الْخَوَّاصُ، وَوُهَيْبُ بْنُ الْوَرْدِ، وَيُوسُفُ بْنُ أَسْبَاطٍ. وَرَوَى ابْنُ عَسَاكِرَ مِنْ طَرِيقِ مُعَاوِيَةَ بْنِ حَفْصٍ قَالَ: إِنَّمَا سَمِعَ إِبْرَاهِيمُ بْنُ أَدْهَمَ مِنْ مَنْصُورٍ حَدِيثًا، فَأَخَذَ بِهِ، فَسَادَ أَهْلَ زَمَانِهِ، قَالَ: حَدَّثَنَا مَنْصُورٌ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ قَالَ: جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ ﷺ فَقَالَ: يَا رَسُولَ اللَّهِ، دُلَّنِي عَلَى عَمَلٍ يُحِبُّنِي اللَّهُ عَلَيْهِ وَيُحِبُّنِي النَّاسُ. قَالَ: " إِذَا أَرَدْتَ أَنْ يُحِبَّكَ اللَّهُ فَأَبْغِضِ الدُّنْيَا، وَإِذَا أَرَدْتَ أَنْ يُحِبَّكَ النَّاسُ فَمَا كَانَ عِنْدَكَ مِنْ فُضُولِهَا فَانْبِذْهُ إِلَيْهِمْ ". وَقَالَ أَبُو بَكْرٍ ابْنُ أَبِي الدُّنْيَا: حَدَّثَنَا أَبُو الرَّبِيعِ، عَنْ إِدْرِيسَ قَالَ: جَلَسَ إِبْرَاهِيمُ بْنُ أَدْهَمَ إِلَى بَعْضِ الْعُلَمَاءِ فَجَعَلُوا يَتَذَاكَرُونَ الْحَدِيثَ وَإِبْرَاهِيمُ سَاكِتٌ، ثُمَّ قَالَ: حَدَّثَنَا مَنْصُورٌ. ثُمَّ سَكَتَ، فَلَمْ يَنْطِقْ بِحَرْفٍ حَتَّى قَامَ مِنْ ذَلِكَ الْمَجْلِسِ، فَعَاتَبَهُ بَعْضُ أَصْحَابِهِ فِي ذَلِكَ، فَقَالَ: إِنِّي لَأَخْشَى مَضَرَّةَ ذَلِكَ الْمَجْلِسِ فِي قَلْبِي إِلَى هَذَا الْيَوْمِ. وَقَالَ رِشْدِينُ بْنُ سَعْدٍ: مَرَّ إِبْرَاهِيمُ بْنُ أَدْهَمَ بِالْأَوْزَاعِيِّ، وَحَوْلَهُ حَلْقَةٌ فَقَالَ: لَوْ أَنَّ هَذِهِ الْحَلْقَةَ عَلَى أَبِي هُرَيْرَةَ لَعَجَزَ عَنْهُمْ. فَقَامَ الْأَوْزَاعِيُّ وَتَرَكَهُمْ. وَقَالَ إِبْرَاهِيمُ بْنُ بَشَّارٍ: قِيلَ لِابْنِ أَدْهَمَ: لِمَ لَا تَكْتُبُ الْحَدِيثَ؟ فَقَالَ: إِنِّي مَشْغُولٌ بِثَلَاثٍ; بِالشُّكْرِ عَلَى النِّعَمِ، وَبِالِاسْتِغْفَارِ مِنَ الذُّنُوبِ، وَبِالِاسْتِعْدَادِ لِلْمَوْتِ. ثُمَّ صَاحَ وَغُشِيَ عَلَيْهِ، فَسَمِعُوا هَاتِفًا يَقُولُ: لَا تَدْخُلُوا بَيْنِي وَبَيْنَ أَوْلِيَائِي. وَقَالَ أَبُو حَنِيفَةَ يَوْمًا لِإِبْرَاهِيمَ بْنِ أَدْهَمَ: قَدْ رُزِقْتَ مِنَ الْعِبَادَةِ شَيْئًا صَالِحًا، فَلْيَكُنِ الْعِلْمُ مِنْ بَالِكَ; فَإِنَّهُ رَأَسُ الْعِبَادَةِ وَقِوَامُ الدِّينِ. وَقَالَ إِبْرَاهِيمُ بْنُ أَدْهَمَ: مَاذَا أَنْعَمَ اللَّهُ عَلَى الْفُقَرَاءِ! لَا يَسْأَلُهُمْ يَوْمَ الْقِيَامَةِ عَنْ زَكَاةٍ، وَلَا عَنْ حَجٍّ، وَلَا عَنْ جِهَادٍ، وَلَا عَنْ صِلَةِ رَحِمٍ، إِنَّمَا يَسْأَلُ هَؤُلَاءِ الْمَسَاكِينَ. يَعْنِي الْأَغْنِيَاءَ. وَقَالَ شَقِيقُ بْنُ إِبْرَاهِيمَ: لَقِيتُ ابْنَ أَدْهَمَ بِالشَّامِ، وَقَدْ كُنْتُ رَأَيْتُهُ بِالْعِرَاقِ وَبَيْنَ يَدَيْهِ ثَلَاثُونَ شَاكِرِيًّا. فَقُلْتُ لَهُ: تَرَكْتَ خُرَاسَانَ، وَخَرَجْتَ مِنْ نِعْمَتِكَ؟ فَقَالَ: قَدْ تَهَنَّيْتُ بِالْعَيْشِ هَاهُنَا، أَفِرُّ بِدِينِي مِنْ شَاهِقٍ إِلَى شَاهِقٍ، فَمَنْ يَرَانِي يَقُولُ: مُوَسْوَسٌ. أَوْ: حَمَّالٌ. أَوْ: مَلَّاحٌ. ثُمَّ قَالَ: بَلَغَنِي أَنَّهُ يُؤْتَى بِالْفَقِيرِ يَوْمَ الْقِيَامَةِ، فَيُوقَفُ بَيْنَ يَدَيِ اللَّهِ، عَزَّ وَجَلَّ، فَيَقُولُ لَهُ: يَا عَبْدِي، مَا لَكَ لَمْ تَحُجَّ؟ فَيَقُولُ: يَا رَبِّ لَمْ تُعْطِنِي شَيْئًا أَحُجُّ بِهِ. فَيَقُولُ اللَّهُ، عَزَّ وَجَلَّ: صَدَقَ عَبْدِي، اذْهَبُوا بِهِ إِلَى الْجَنَّةِ. وَعَنْ إِبْرَاهِيمَ بْنِ أَدْهَمَ قَالَ: أَقَمْتُ بِالشَّامِ أَرْبَعًا وَعِشْرِينَ سَنَةً لَمْ أَجِئْ لِجِهَادٍ وَلَا رِبَاطٍ، إِنَّمَا جِئْتُ لِأَشْبَعَ مِنْ خُبْزِ الْحَلَالِ. وَقَالَ إِبْرَاهِيمُ بْنُ أَدْهَمَ: الْحُزْنُ حُزْنَانِ; حُزْنٌ لَكَ وَحُزْنٌ عَلَيْكَ; فَحُزْنُكَ عَلَى الْآخِرَةِ وَخَيْرِهَا لَكَ، وَحُزْنُكَ عَلَى الدُّنْيَا وَزِينَتِهَا عَلَيْكَ. وَقَالَ: الزُّهْدُ ثَلَاثَةٌ، وَاجِبٌ، وَمُسْتَحَبٌّ، وَزُهْدُ سَلَامَةٍ، فَالزُّهْدُ فِي الْحَرَامِ وَاجِبٌ، وَالزُّهْدُ عَنِ الشَّهَوَاتِ الْحَلَالِ مُسْتَحَبٌّ، وَالزُّهْدُ عَنِ الشُّبَهَاتِ سَلَامَةٌ. وَكَانَ هُوَ وَأَصْحَابُهُ يَمْنَعُونَ أَنْفُسَهُمُ الْحَمَّامَ وَالْمَاءَ الْبَارِدَ وَالْحِذَاءَ، وَلَا يَجْعَلُونَ فِي مِلْحِهِمْ أَبْزَارًا. وَكَانَ إِذَا جَلَسَ عَلَى سُفْرَةٍ فِيهَا طَعَامٌ طَيِّبٌ رَمَى بِطَيِّبِهَا إِلَى أَصْحَابِهِ، وَأَكَلَ هُوَ الْخَبْزَ وَالزَّيْتُونَ. وَقَالَ إِبْرَاهِيمُ بْنُ أَدْهَمَ: قِلَّةُ الْحِرْصِ وَالطَّمَعُ تُوَرِّثُ الصِّدْقَ وَالْوَرَعَ، وَكَثْرَةُ الْحِرْصِ وَالطَّمَعِ تُوَرِّثُ الْغَمَّ وَالْجَزَعَ. وَقَالَ لَهُ رَجُلٌ: هَذِهِ جُبَّةٌ أُحِبُّ أَنْ تَقْبَلَهَا مِنِّي. فَقَالَ: إِنْ كُنْتَ غَنِيًّا قَبِلْتُهَا، وَإِنْ كُنْتَ فَقِيرًا لَمْ أَقْبَلْهَا. قَالَ: أَنَا غَنِيٌّ. قَالَ: كَمْ عِنْدَكَ؟ قَالَ: أَلْفَانِ. قَالَ: تَوَدُّ أَنْ تَكُونَ أَرْبَعَةَ آلَافٍ؟ قَالَ: نَعَمْ. قَالَ: فَأَنْتَ فَقِيرٌ لَا أَقْبَلُهَا. وَقَالَ لَهُ رَجُلٌ: لَوْ تَزَوَّجْتَ؟! فَقَالَ: لَوْ أَمْكَنَنِي أَنْ أُطَلِّقَ نَفْسِي لَطَلَّقْتُهَا. وَمَكَثَ بِمَكَّةَ خَمْسَةَ عَشَرَ يَوْمًا لَا شَيْءَ مَعَهُ، فَلَمْ يَكُنْ لَهُ زَادٌ سِوَى الرَّمْلِ بِالْمَاءِ. وَصَلَّى بِوُضُوءٍ وَاحِدٍ خَمْسَ عَشْرَةَ صَلَاةً. وَأَكَلَ يَوْمًا عَلَى حَافَّةِ الشَّرِيعَةِ كُسَيْرَاتٍ مَبْلُولَةً، وَضَعَهَا بَيْنَ يَدَيْهِ أَبُو يُوسُفَ الْغَسُولِيُّ، ثُمَّ قَامَ فَشَرِبَ مِنَ الشَّرِيعَةِ، ثُمَّ جَاءَ فَاسْتَلْقَى عَلَى قَفَاهُ، وَقَالَ: يَا أَبَا يُوسُفَ، لَوْ عَلِمَ الْمُلُوكُ وَأَبْنَاءُ الْمُلُوكِ مَا نَحْنُ فِيهِ مِنَ النَّعِيمِ لَجَالَدُونَا بِالسُّيُوفِ أَيَّامَ الْحَيَاةِ عَلَى مَا نَحْنُ فِيهِ مِنْ لَذِيذِ الْعَيْشِ. فَقَالَ أَبُو يُوسُفَ: طَلَبَ الْقَوْمُ الرَّاحَةَ وَالنَّعِيمَ فَأَخْطَئُوا الطَّرِيقَ الْمُسْتَقِيمَ. فَتَبَسَّمَ إِبْرَاهِيمُ وَقَالَ: مِنْ أَيْنَ لَكَ هَذَا الْكَلَامُ؟ وَبَيْنَمَا هُوَ يَوْمًا بِالْمِصِّيصَةِ فِي جَمَاعَةٍ مِنْ أَصْحَابِهِ إِذْ جَاءَهُ رَاكِبٌ فَقَالَ: أَيُّكُمْ إِبْرَاهِيمُ بْنُ أَدْهَمَ؟ فَأُرْشِدَ إِلَيْهِ، فَقَالَ: يَا سَيِّدِي، أَنَا غُلَامُكَ، وَإِنَّ أَبَاكَ قَدْ مَاتَ وَتَرَكَ مَالًا هُوَ عِنْدَ الْقَاضِي، وَقَدْ جِئْتُكَ بِعَشَرَةِ آلَافِ دِرْهَمٍ لِتُنْفِقَهَا عَلَيْكَ إِلَى بَلْخَ، وَفَرَسٍ وَبَغْلَةٍ. فَسَكَتَ إِبْرَاهِيمُ طَوِيلًا، ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ: إِنْ كُنْتَ صَادِقًا فَالدَّرَاهِمُ وَالْفَرَسُ وَالْبَغْلَةُ لَكَ، وَلَا تُخْبِرْ بِهِ أَحَدًا. وَيُقَالُ إِنَّهُ ذَهَبَ بَعْدَ ذَلِكَ إِلَى بَلْخَ، وَأَخَذَ الْمَالَ مِنَ الْحَاكِمِ، وَجَعَلَهُ كُلَّهُ فِي سَبِيلِ اللَّهِ. وَكَانَ مَعَهُ بَعْضُ أَصْحَابِهِ، فَمَكَثُوا شَهْرَيْنِ لَمْ يَحْصُلْ لَهُمْ شَيْءٌ يَأْكُلُونَهُ، فَقَالَ لَهُ إِبْرَاهِيمُ: ادْخُلْ إِلَى هَذِهِ الْغَيْضَةِ. وَكَانَ ذَلِكَ فِي يَوْمٍ شَاتٍ. قَالَ: فَدَخَلْتُ فَوَجَدْتُ شَجَرَةً عَلَيْهَا خَوْخٌ كَثِيرٌ، فَمَلَأْتُ مِنْهُ جِرَابِي، ثُمَّ خَرَجْتُ، فَقَالَ: مَا مَعَكَ؟ فَقُلْتُ: خَوْخٌ. فَقَالَ: يَا ضَعِيفَ الْيَقِينِ، لَوْ صَبَرْتَ لَوَجَدْتَ رُطَبًا جَنِيًّا، كَمَا رُزِقَتْ مَرْيَمُ بِنْتُ عِمْرَانَ. وَشَكَا إِلَيْهِ بَعْضُ أَصْحَابِهِ الْجُوعَ، فَصَلَّى رَكْعَتَيْنِ، فَإِذَا حَوْلَهُ دَنَانِيرُ كَثِيرَةٌ، فَقَالَ لِصَاحِبِهِ: خُذْ مِنْهَا دِينَارًا. فَأَخَذَهُ وَاشْتَرَى لَهُمْ بِهِ طَعَامًا. وَذَكَرُوا أَنَّهُ كَانَ يَعْمَلُ بِالْفَاعِلِ، ثُمَّ يَذْهَبُ فَيَشْتَرِي الْخَبْزَ الْأَبْيَضَ وَالزُّبْدَ، وَتَارَةً الشِّوَاءَ وَالْجُوذَابَاتِ، وَالْخَبِيصَ فَيُطْعِمُهُ أَصْحَابَهُ وَهُوَ صَائِمٌ، فَإِذَا أَفْطَرَ يَأْكُلُ مِنْ رَدِيءِ الطَّعَامِ، وَيَحْرِمُ نَفْسَهُ الْمَطْعَمَ الطَّيِّبَ لِيُؤْثِرَ بِهِ النَّاسَ; تَأْلِيفًا لَهُمْ وَتَحَبُّبًا وَتَوَدُّدًا إِلَيْهِمْ. وَأَضَافَ الْأَوْزَاعِيُّ إِبْرَاهِيمَ بْنَ أَدْهَمَ، فَقَصَّرَ إِبْرَاهِيمُ فِي الْأَكْلِ، فَقَالَ: مَا لَكَ قَصَّرْتَ؟ فَقَالَ: لِأَنَّكَ قَصَّرْتَ فِي الطَّعَامِ. ثُمَّ عَمِلَ إِبْرَاهِيمُ طَعَامًا كَثِيرًا، وَدَعَا الْأَوْزَاعِيَّ، فَقَالَ الْأَوْزَاعِيُّ: أَمَا تَخَافُ أَنْ يَكُونَ سَرَفًا؟ فَقَالَ: لَا، إِنَّمَا السَّرَفُ مَا كَانَ فِي مَعْصِيَةِ اللَّهِ، فَأَمَّا مَا أَنْفَقَهُ الرَّجُلُ عَلَى إِخْوَانِهِ، فَهُوَ مِنَ الدِّينِ. وَذُكِرَ أَنَّهُ حَصَدَ مَرَّةً بِعِشْرِينَ دِينَارًا، فَجَلَسَ مَرَّةً عِنْدَ حَجَّامٍ هُوَ وَصَاحِبٌ لَهُ لِيَحْلِقَ رُءُوسَهُمْ وَيَحْجِمَهُمْ، فَكَأَنَّهُ تَبَرَّمَ بِهِمْ، وَاشْتَغَلَ عَنْهُمْ بِغَيْرِهِمْ، فَتَأَذَّى صَاحِبُهُ مِنْ ذَلِكَ، ثُمَّ أَقْبَلَ عَلَيْهِمُ الْحَجَّامُ فَقَالَ: مَاذَا تُرِيدُونَ؟ قَالَ إِبْرَاهِيمُ: أُرِيدُ أَنْ تَحْلِقَ رَأْسِي وَتَحْجِمَنِي. فَفَعَلَ ذَلِكَ، فَأَعْطَاهُ إِبْرَاهِيمُ تِلْكَ الْعِشْرِينَ دِينَارًا، وَقَالَ: أَرَدْتُ أَنْ لَا تُحَقِّرَ بَعْدَهَا فَقِيرًا أَبَدًا. وَقَالَ مَضَاءُ بْنُ عِيسَى: مَا فَاقَ إِبْرَاهِيمُ أَصْحَابَهُ بِصَوْمٍ وَلَا صَلَاةٍ، وَلَكِنْ بِالصَّدَقَةِ وَالسَّخَاءِ. من أقوال إبراهيم بن أدهم وَكَانَ إِبْرَاهِيمُ بْنُ أَدْهَمَ يَقُولُ: فِرُّوا مِنَ النَّاسِ كَفِرَارِكُمْ مِنَ الْأَسَدِ الضَّارِي، وَلَا تَخَلَّفُوا عَنِ الْجُمْعَةِ وَالْجَمَاعَةِ. وَكَانَ إِذَا سَافَرَ مَعَ أَحَدٍ مِنْ أَصْحَابِهِ يَخْدِمُهُ إِبْرَاهِيمُ، وَكَانَ إِذَا حَضَرَ فِي مَجْلِسٍ فَكَأَنَّمَا عَلَى رُءُوسِهِمُ الطَّيْرُ; هَيْبَةً لَهُ وَإِجْلَالًا. وَرُبَّمَا تَسَامَرَ هُوَ وَسُفْيَانُ الثَّوْرِيُّ فِي اللَّيْلَةِ التَّامَّةِ إِلَى الصَّبَاحِ، وَكَانَ الثَّوْرِيُّ يَتَحَرَّزُ مَعَهُ فِي الْكَلَامِ. وَرَأَى رَجُلًا، فَقِيلَ لَهُ: هَذَا قَاتِلُ خَالِكَ. فَذَهَبَ إِلَيْهِ وَسَلَّمَ عَلَيْهِ وَأَهْدَى لَهُ، وَقَالَ: بَلَغَنِي أَنَّ الرَّجُلَ لَا يَبْلُغُ دَرَجَةَ الْيَقِينِ حَتَّى يَأْمَنَهُ عَدُوُّهُ. وَقَالَ لَهُ رَجُلٌ: طُوبَى لَكَ; أَفْنَيْتَ عُمْرَكَ فِي الْعِبَادَةِ، وَتَرَكْتَ الدُّنْيَا وَالزَّوْجَاتِ. فَقَالَ: أَلَكَ عِيَالٌ؟ قَالَ: نَعَمْ. فَقَالَ: لَرَوْعَةُ الرَّجُلِ بِعِيَالِهِ - يَعْنِي فِي بَعْضِ الْأَحْيَانِ مِنَ الْفَاقَةِ - أَفْضَلُ مِنْ عِبَادَةِ كَذَا وَكَذَا سَنَةً. وَرَآهُ الْأَوْزَاعِيُّ بِبَيْرُوتَ وَعَلَى عُنُقِهِ حِزْمَةُ حَطَبٍ فَقَالَ: يَا أَبَا إِسْحَاقَ، إِنَّ إِخْوَانَكَ يَكْفُونَكَ هَذَا. فَقَالَ لَهُ: اسْكُتْ يَا أَبَا عَمْرٍو، فَقَدْ بَلَغَنِي أَنَّهُ إِذَا وَقَفَ الرَّجُلُ مَوْقِفَ مَذَلَّةٍ فِي طَلَبِ الْحَلَالِ وَجَبَتْ لَهُ الْجَنَّةُ. وَخَرَجَ إِبْرَاهِيمُ بْنُ أَدْهَمَ مِنْ بَيْتِ الْمَقْدِسِ، فَمَرَّ بِطَبَرِيَّةَ، فَأَخَذَتْهُ الْمَسْلَحَةُ فِي الطَّرِيقِ فَقَالُوا: أَنْتَ عَبْدٌ؟ قَالَ: نَعَمْ. قَالُوا: آبِقٌ؟ قَالَ: نَعَمْ. فَسَجَنُوهُ. فَبَلَغَ أَهْلَ بَيْتِ الْمَقْدِسِ خَبَرُهُ، فَجَاءُوا بِرُمَّتِهِمْ إِلَى نَائِبِ طَبَرِيَةَ فَقَالُوا: عَلَامَ سَجَنْتَ إِبْرَاهِيمَ بْنَ أَدْهَمَ؟ قَالَ: مَا سَجَنْتُهُ. قَالُوا: بَلَى، هُوَ فِي سِجْنِكَ. فَاسْتَحْضَرَهُ، فَقَالَ: عَلَامَ حُبِسْتَ؟ فَقَالَ: سَلِ الْمَسْلَحَةَ، قَالُوا: أَنْتَ عَبْدٌ؟ قُلْتُ: نَعَمْ، وَأَنَا عَبْدُ اللَّهِ. قَالُوا: وَأَنْتَ آبِقٌ؟ قُلْتُ: نَعَمْ، وَأَنَا عَبْدٌ آبِقٌ مِنْ ذُنُوبِي. فَخَلَّى سَبِيلَهُ. مناقبه وكراماته وَذَكَرُوا أَنَّهُ مَرَّ مَعَ رُفْقَةٍ، فَإِذَا الْأَسَدُ عَلَى الطَّرِيقِ، فَتَقَدَّمَ إِلَيْهِ إِبْرَاهِيمُ بْنُ أَدْهَمَ فَقَالَ لَهُ: يَا قَسْوَرَةُ، إِنْ كُنْتَ أُمِرْتَ فِينَا بِشَيْءٍ فَامْضِ لِمَا أُمِرْتَ بِهِ، وَإِلَّا فَعَوْدَكَ عَلَى بَدْئِكَ. قَالُوا: فَوَلَّى السَّبُعُ ذَاهِبًا يَضْرِبُ بِذَنَبِهِ، ثُمَّ أَقْبَلَ عَلَيْنَا إِبْرَاهِيمُ فَقَالَ: قُولُوا: اللَّهُمَّ احْرُسْنَا بِعَيْنِكَ الَّتِي لَا تَنَامُ، وَاكْنُفْنَا بِرُكْنِكَ الَّذِي لَا يُرَامُ، وَارْحَمْنَا بِقُدْرَتِكَ عَلَيْنَا، وَلَا نَهْلِكُ وَأَنْتَ رَجَاؤُنَا، يَا اللَّهُ، يَا اللَّهُ، يَا اللَّهُ. قَالَ خَلَفُ بْنُ تَمِيمٍ: فَمَا زِلْتُ أَقُولُهَا مُنْذُ سَمِعْتُهَا فَمَا عَرَضَ لِي لِصٌّ وَلَا غَيْرُهُ. وَقَدْ رُوِيَ لِهَذَا شَوَاهِدُ مِنْ وُجُوهٍ أُخَرَ. وَرُوِيَ أَنَّهُ كَانَ يُصَلِّي ذَاتَ لَيْلَةٍ، فَجَاءَهُ أُسْدٌ ثَلَاثَةٌ، فَتَقَدَّمَ إِلَيْهِ أَحَدُهُمْ، فَشَمَّ ثِيَابَهُ، ثُمَّ ذَهَبَ، فَرَبَضَ قَرِيبًا مِنْهُ، وَجَاءَ الثَّانِي فَفَعَلَ مِثْلَ كَذَلِكَ، وَجَاءَ الثَّالِثُ فَفَعَلَ كَذَلِكَ، وَاسْتَمَرَّ إِبْرَاهِيمُ فِي صِلَاتِهِ، فَلَمَّا كَانَ وَقْتُ السَّحَرِ قَالَ لَهُمْ: إِنْ كُنْتُمْ أُمِرْتُمْ بِشَيْءٍ فَهَلُمَّ، وَإِلَّا فَانْصَرِفُوا. فَانْصَرَفُوا. وَصَعِدَ مَرَّةً جَبَلًا بِمَكَّةَ وَمَعَهُ جَمَاعَةٌ، فَقَالَ لَهُمْ: لَوْ أَنَّ وَلِيًّا مِنْ أَوْلِيَاءِ اللَّهِ قَالَ لِجَبَلٍ: زُلْ. لَزَالَ. فَتَحَرَّكَ الْجَبَلُ تَحْتَهُ، فَرَكَلَهُ بِرِجْلِهِ وَقَالَ: اسْكُنْ، فَإِنَّمَا ضَرَبْتُكَ مَثَلًا لِأَصْحَابِي. وَفِي رِوَايَةٍ: وَكَانَ الْجَبَلُ أَبَا قُبَيْسٍ. وَرَكِبَ مَرَّةً سَفِينَةً، فَأَخَذَهُمُ الْمَوْجُ ذَاتَ يَوْمٍ مِنْ كُلِّ مَكَانٍ، فَلَفَّ إِبْرَاهِيمُ رَأْسَهُ بِكِسَائِهِ، وَاضْطَجَعَ، وَعَجَّ أَصْحَابُ السَّفِينَةِ بِالضَّجِيجِ، وَأَيْقَظُوهُ، وَقَالُوا: أَلَا تَرَى مَا نَحْنُ فِيهِ مِنَ الشِّدَّةِ؟ فَقَالَ: لَيْسَ هَذِهِ شِدَّةً، إِنَّمَا الشِّدَّةُ الْحَاجَةُ إِلَى النَّاسِ. ثُمَّ قَالَ: اللَّهُمَّ أَرَيْتَنَا قُدْرَتَكَ فَأَرِنَا عَفْوَكَ. فَصَارَ الْبَحْرُ كَأَنَّهُ قَدَحُ زَيْتٍ. وَكَانَ قَدْ طَالَبَهُ صَاحِبُ السَّفِينَةِ بِأُجْرَةِ حَمْلِهِ دِينَارَيْنِ، وَأَلَحَّ عَلَيْهِ، فَخَرَجَ مَعَهُ مَرَّةً إِلَى جَزِيرَةٍ فِي الْبَحْرِ، فَقَالَ: أَيْنَ الدِّينَارَانِ. فَتَوَضَّأَ إِبْرَاهِيمُ، وَصَلَّى رَكْعَتَيْنِ وَدَعَا، فَإِذَا مَا حَوْلَهُ قَدْ مُلِئَ دَنَانِيرَ، فَقَالَ لَهُ خُذْ حَقَّكَ، وَلَا تَزِدْ، وَلَا تَذْكُرْ هَذَا لِأَحَدٍ. وَعَنْ حُذَيْفَةَ الْمَرْعَشِيِّ قَالَ: أَوَيْتُ أَنَا وَإِبْرَاهِيمُ بْنُ أَدْهَمَ إِلَى مَسْجِدٍ خَرَابٍ بِالْكُوفَةِ، وَكَانَ قَدْ مَضَى عَلَيْنَا أَيَّامٌ لَمْ نَأْكُلْ فِيهَا شَيْئًا، فَقَالَ لِي: كَأَنَّكَ جَائِعٌ. قُلْتُ: نَعَمْ. فَأَخَذَ رُقْعَةً فَكَتَبَ فِيهَا: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، أَنْتَ الْمَقْصُودُ إِلَيْهِ بِكُلِّ حَالٍ، الْمُشَارُ إِلَيْهِ بِكُلِّ مَعْنًى: أَنَا حَامِدٌ أَنَا شَاكِرٌ أَنَا ذَاكِرٌ أَنَا جَائِعٌ أَنَا نَائِعٌ أَنَا عَارِي هِيَ سِتَّةٌ وَأَنَا الضَّمِينُ لِنِصْفِهَا فَكُنِ الضَّمِينَ لِنِصْفِهَا يَا بَارِي مَدْحِي لِغَيْرِكَ وَهْجُ نَارٍ خُضْتُهَا فَأَجِرْ عُبَيْدَكَ مِنْ دُخُولِ النَّارِ ثُمَّ قَالَ لِي: اخْرُجْ وَلَا تُعَلِّقْ قَلْبَكَ بِغَيْرِ اللَّهِ، وَادْفَعْ هَذِهِ الرُّقْعَةَ لِأَوَّلِ رَجُلٍ تَلْقَاهُ. فَخَرَجْتُ فَإِذَا رَجُلٌ عَلَى بَغْلَةٍ، فَدَفَعْتُهَا إِلَيْهِ، فَلَمَّا قَرَأَهَا بَكَى، وَدَفَعَ إِلَيَّ سِتَّمِائَةِ دِينَارٍ وَانْصَرَفْتُ فَسَأَلْتُ رَجُلًا: مَنْ هَذَا الَّذِي عَلَى الْبَغْلَةِ؟ فَقَالَ: هُوَ رَجُلٌ نَصْرَانِيٌّ. فَجِئْتُ إِبْرَاهِيمَ، فَأَخْبَرْتُهُ فَقَالَ: الْآنَ يَجِيءُ فَيُسْلِمُ. فَمَا كَانَ غَيْرَ قَرِيبٍ حَتَّى جَاءَ، فَأَكَبَّ عَلَى رَأْسِ إِبْرَاهِيمَ، وَأَسْلَمَ. وَكَانَ إِبْرَاهِيمُ يَقُولُ: دَارُنَا أَمَامَنَا، وَحَيَاتُنَا بَعْدَ وَفَاتِنَا، فَإِمَّا إِلَى الْجَنَّةِ، وَإِمَّا إِلَى النَّارِ. وَكَانَ إِبْرَاهِيمُ يَقُولُ: مَثِّلْ لِبَصَرِ قَلْبِكَ حُضُورَ مَلَكِ الْمَوْتِ وَأَعْوَانِهِ لَقَبْضِ رُوحِكَ، وَانْظُرْ كَيْفَ تَكُونُ، وَمَثِّلْ لَهُ هَوْلَ الْمَطْلَعِ وَمُسَاءَلَةَ مُنْكَرٍ وَنَكِيرٍ، وَانْظُرْ كَيْفَ تَكُونُ، وَمَثِّلْ لَهُ الْقِيَامَةَ وَأَهْوَالَهَا وَأَفْزَاعَهَا وَالْعَرْضَ وَالْحِسَابَ، وَانْظُرْ كَيْفَ تَكُونُ. ثُمَّ صَرَخَ صَرْخَةً خَرَّ مَغْشِيًّا عَلَيْهِ. وَنَظَرَ إِلَى رَجُلٍ مِنْ أَصْحَابِهِ يَضْحَكُ فَقَالَ لَهُ: لَا تَطْمَعْ فِيمَا لَا يَكُونُ، وَلَا تَيْأَسْ مِمَّا يَكُونُ. فَقِيلَ لَهُ: كَيْفَ هَذَا يَا أَبَا إِسْحَاقَ؟ فَقَالَ: لَا تَطْمَعْ فِي الْبَقَاءِ وَالْمَوْتُ يَطْلُبُكَ، فَكَيْفَ يَضْحَكُ مَنْ يَمُوتُ وَلَا يَدْرِي أَيْنَ يَذْهَبُ; إِلَى جَنَّةٍ أَمْ إِلَى نَارٍ؟! وَلَا تَيْأَسْ مِمَّا يَكُونُ، الْمَوْتُ يَأْتِيكَ صَبَاحًا أَوْ مَسَاءً. ثُمَّ قَالَ: أَوَّهْ أَوَّهْ. ثُمَّ خَرَّ مَغْشِيًّا عَلَيْهِ. وَكَانَ يَقُولُ: مَا لَنَا نَشْكُو فَقْرَنَا إِلَى مِثْلِنَا، وَلَا نَسْأَلُ كَشْفَهُ مِنْ رَبِّنَا. ثُمَّ يَقُولُ: ثَكِلَتْ عَبْدًا أَمُّهُ أَحَبَّ الدُّنْيَا، وَنَسِيَ مَا فِي خَزَائِنِ مَوْلَاهُ. وَقَالَ: إِذَا كُنْتَ بِاللَّيْلِ نَائِمًا، وَبِالنَّهَارِ هَائِمًا، وَبِالْمَعَاصِي دَائِمًا، فَكَيْفَ يَرْضَى مَنْ هُوَ بِأَمْرِكَ قَائِمًا. وَرَآهُ بَعْضُ أَصْحَابِهِ بِمَسْجِدِ بَيْرُوتَ وَهُوَ يَبْكِي، وَيَضْرِبُ بِيَدَيْهِ عَلَى رَأْسِهِ، فَقَالَ: مَا يُبْكِيكَ؟ فَقَالَ ذَكَرْتُ يَوْمًا تَنْقَلِبُ فِيهِ الْقُلُوبُ وَالْأَبْصَارُ. وَقَالَ: إِنَّكَ كُلَّمَا أَمْعَنْتَ النَّظَرَ فِي مِرْآةِ التَّوْبَةِ بَانَ لَكَ قُبْحُ شَيْنِ الْمَعْصِيَةِ. وَكَتَبَ إِلَى الثَّوْرِيِّ: مَنْ عَرَفَ مَا يَطْلُبُ هَانَ عَلَيْهِ مَا يَبْذُلُ، وَمَنْ أَطْلَقَ بَصَرَهُ طَالَ أَسَفُهُ، وَمَنْ أَطْلَقَ أَمَلَهُ سَاءَ عَمَلُهُ، وَمَنْ أَطْلَقَ لِسَانَهُ قَتَلَ نَفْسَهُ. أقواله من الشعر وَسَأَلَهُ بَعْضُ الْوُلَاةِ: مِنْ أَيْنَ مَعِيشَتُكَ؟ فَأَنْشَأَ يَقُولُ: نُرَقِّعُ دُنْيَانَا بِتَمْزِيقِ دِينِنَا فَلَا دِينُنَا يَبْقَى وَلَا مَا نُرَقِّعُ وَكَانَ كَثِيرًا مَا يَتَمَثَّلُ بِهَذِهِ الْأَبْيَاتِ: لِمَا تُوعِدُ الدُّنْيَا بِهِ مِنْ شُرُورِهَا يَكُونُ بُكَاءُ الطِّفْلِ سَاعَةَ يُوضَعُ وَإِلَّا فَمَا يُبْكِيهِ مِنْهَا وَإِنَّهَا لَأَرْوَحُ مِمَّا كَانَ فِيهِ وَأَوْسَعُ إِذَا أَبْصَرَ الدُّنْيَا اسْتَهَلَّ كَأَنَّمَا يَرَى مَا سَيَلْقَى مِنْ أَذَاهَا وَيَسْمَعُ وَكَانَ يَتَمَثَّلُ أَيْضًا بِهَذِهِ الْأَبْيَاتِ: رَأَيْتُ الذُّنُوبَ تُمِيتُ الْقُلُوبَ وَيُتْبِعُهَا الذَّلَ إِدْمَانُهَا وَتَرْكُ الذُّنُوبِ حَيَاةُ الْقُلُو بِ وَالْخَيْرُ لِلنَّفْسِ عِصْيَانُهَا وَمَا أَهْلَكَ الدِّينَ إِلَّا الْمُلُوكُ وَأَحْبَارُ سُوءٍ وَرُهْبَانُهَا وَبَاعُوا النُّفُوسَ فَلَمْ يَرْبَحُوا وَلَمْ يَغْلُ بِالْبَيْعِ أَثْمَانُهَا لَقَدْ وَقَعَ الْقَوْمِ فِي جِيفَةٍ تَبِينُ لِذِي اللُّبِ أَنْتَانُهَا وَقَالَ إِبْرَاهِيمُ بْنُ أَدْهَمَ: إِنَّمَا يَتِمُّ الْوَرَعُ بِتَسْوِيَةِ كُلِّ الْخَلْقِ فِي قَلْبِكَ، وَالِاشْتِغَالِ عَنْ عُيُوبِهِمْ بِذَنْبِكَ، وَعَلَيْكَ بِاللَّفْظِ الْجَمِيلِ مِنْ قَلْبٍ ذَلِيلٍ لِرَبٍّ جَلِيلٍ، فَكِّرْ فِي ذَنْبِكَ، وَتُبْ إِلَى رَبِّكَ يَثْبُتُ الْوَرَعُ فِي قَلْبِكَ، وَاقْطَعِ الطَّمَعَ إِلَّا مِنْ رَبِّكَ. وَقَالَ أَيْضًا: لَيْسَ مِنْ أَعْلَامِ الْحُبِّ أَنْ تُحِبَّ مَا يُبْغِضُهُ حَبِيبُكَ، ذَمَّ مَوْلَانَا الدُّنْيَا فَمَدَحْنَاهَا، وَأَبْغَضَهَا فَأَحْبَبْنَاهَا، وَزَهَّدَنَا فِيهَا فَآثَرْنَاهَا، وَرَغَّبَنَا فِي طَلَبِهَا، وَوَعَدَكُمْ خَرَابَ الدُّنْيَا فَحَصَّنْتُمُوهَا، وَنَهَاكُمْ عَنْ طَلَبِهَا فَطَلَبْتُمُوهَا، وَأَنْذَرَكُمُ الْكُنُوزَ فَكَنَزْتُمُوهَا، دَعَتْكُمْ إِلَى هَذِهِ الْغَرَّارَةِ دَوَاعِيهَا، فَأَجَبْتُمْ مُسْرِعِينَ مُنَادِيَهَا، خَدَعَتْكُمْ بِغُرُورِهَا، وَمَنَّتْكُمْ فَأَقْرَرْتُمْ خَاضِعِينَ لِأَمَانِيِّهَا، تَتَمَرَّغُونَ فِي زَهَرَاتِهَا، وَتَتَنَعَّمُونَ فِي لَذَّاتِهَا، وَتَتَقَلَّبُونَ فِي شَهَوَاتِهَا، وَتَتَلَوَّثُونَ بِتَبِعَاتِهَا، تَنْبُشُونَ بِمَخَالِبِ الْحِرْصِ عَنْ خَزَائِنِهَا، وَتَحْفِرُونَ بِمَعَاوِلِ الطَّمَعِ فِي مَعَادِنِهَا. وَشَكَى رَجُلٌ إِلَى إِبْرَاهِيمَ بْنِ أَدْهَمَ كَثْرَةَ الْعِيَالِ فَقَالَ: ابْعَثْ إِلَيَّ مِنْهُمْ مَنْ لَا رِزْقُهُ عَلَى اللَّهِ. فَسَكَتَ الرَّجُلُ. وَقَالَ إِبْرَاهِيمُ بْنُ أَدْهَمَ: مَرَرْتُ فِي بَعْضِ جِبَالِ الشَّامِ فَإِذَا بِحَجَرٍ مَكْتُوبٍ عَلَيْهِ بِالْعَرَبِيَّةِ: كُلُّ حَيٍّ وَإِنْ بَقِيَ فَمِنَ الْعُمْرِ يَسْتَقِي فَاعَمَلِ الْيَوْمَ وَاجْتَهِدْ وَاحْذَرِ الْمَوْتَ يَا شَقِي فَبَيْنَا أَنَا وَاقِفٌ أَقْرَأُ وَأَبْكِي، إِذَا بِرَجُلٍ أَشْعَثَ أَغْبَرَ عَلَيْهِ مِدْرَعَةٌ مِنْ شَعْرٍ، فَسَلَّمَ وَقَالَ: مِمَّ تَبْكِي؟ فَقُلْتُ: مِنْ هَذَا. فَأَخَذَ بِيَدِي وَمَضَى غَيْرَ بَعِيدٍ، فَإِذَا صَخْرَةٌ عَظِيمَةٌ مِثْلُ الْمِحْرَابِ فَقَالَ: اقْرَأْ وَابْكِ، وَلَا تُقَصِّرْ. وَقَامَ هُوَ يُصَلِّي فَإِذَا فِي أَعْلَاهُ نَقْشٌ بَيِّنٌ عَرَبِيٌّ: لَا تَبْتَغِي جَاهًا وَجَاهُكَ سَاقِطٌ عِنْدَ الْمَلِيكِ وَكُنْ لِجَاهِكَ مُصْلِحًا وَفِي الْجَانِبِ الْآخَرِ نَقْشٌ بَيِّنٌ عَرَبِيٌّ: مَنْ لَمْ يَثِقْ بِالْقَضَاءِ وَالْقَدَرِ لَاقَى هُمُومًا كَثِيرَةَ الضَّرَرْ وَفِي الْجَانِبِ الْأَيْسَرِ مِنْهُ نَقْشُ بَيِّنٌ عَرَبِيٌّ: مَا أَزْيَنَ التُّقَى، وَمَا أَقْبَحَ الْخَنَا ، وَكُلٌّ مَأْخُوذٌ بِمَا جَنَى، وَعِنْدَ اللَّهِ الْجَزَا . وَفِي أَسْفَلِ الْمِحْرَابِ فَوْقَ الْأَرْضِ بِذِرَاعٍ أَوْ أَكْثَرَ: إِنَّمَا الْفَوْزُ وَالْغِنَى فِي تُقَى اللَّهِ وَالْعَمَلْ قَالَ: فَلَمَّا فَرَغْتُ مِنَ الْقِرَاءَةِ الْتَفَتُّ فَإِذَا لَيْسَ الرَّجُلُ هُنَاكَ، فَمَا أَدْرِي انْصَرَفَ أَوْ حُجِبَ عَنِّي؟ وَقَالَ إِبْرَاهِيمُ بْنُ أَدْهَمَ: أَثْقَلُ الْأَعْمَالِ فِي الْمِيزَانِ أَثْقَلُهَا عَلَى الْأَبْدَانِ، وَمَنْ وَفَّى الْعَمَلَ وُفِّيَ لَهُ الْأَجْرُ، وَمَنْ لَمْ يَعْمَلْ رَحَلَ مِنَ الدُّنْيَا إِلَى الْآخِرَةِ بِلَا قَلِيلٍ وَلَا كَثِيرٍ. وَقَالَ أَيْضًا: كُلُّ سُلْطَانٍ لَا يَكُونُ عَادِلًا فَهُوَ وَاللِّصُّ بِمَنْزِلَةٍ وَاحِدَةٍ، وَكُلُّ عَالَمٍ لَا يَكُونُ وَرِعًا فَهُوَ وَالذِّئْبُ بِمَنْزِلَةٍ وَاحِدَةٍ، وَكُلُّ مَنْ خَدَمَ سِوَى اللَّهِ فَهُوَ وَالْكَلْبُ بِمَنْزِلَةٍ وَاحِدَةٍ. وَقَالَ أَيْضًا: أَعْرَبْنَا فِي الْمَقَالِ حَتَّى لَمْ نَلْحَنْ، وَلَحَنَّا فِي الْفِعَالِ حَتَّى لَمْ نُعْرِبُ. وَقَالَ: كُنَّا إِذَا رَأَيْنَا الشَّابَّ يَتَكَلَّمُ فِي الْمَجْلِسِ أَيِسْنَا مِنْ خَيْرِهِ. وَقَالَ إِبْرَاهِيمُ لِأَصْحَابِهِ: جَانِبُوا النَّاسَ، وَلَا تَنْقَطِعُوا عَنْ جُمْعَةٍ وَلَا جَمَاعَةٍ. موعظة إبراهيم بن أدهم وَعَنْ أَحْمَدُ بْنُ مُحَمَّدٍ الْحَلَبِيُّ، سَمِعْتُ سَرِيًّا السَّقَطِيَّ يَقُولُ: سَمِعْتُ بِشْرَ بْنَ الْحَارِثِ الْحَافِي يَقُولُ: قَالَ إِبْرَاهِيمُ بْنُ أَدْهَمَ: وَقَفْتُ عَلَى رَاهِبٍ فِي جَبَلِ لُبْنَانَ، فَأَشْرَفَ عَلَيَّ فَقُلْتُ لَهُ: عِظْنِي. فَأَنْشَأَ يَقُولُ: خُذْ عَنِ النَّاسِ جَانِبًا كَيْ يَعُدُّوكَ رَاهِبًا إِنَّ دَهْرًا أَظَلَّنِي قَدْ أَرَانِي الْعَجَائِبَا قَلِّبِ النَّاسَ كَيْفَ شِئْ تَ تَجِدْهُمْ عَقَارِبًا قَالَ بِشْرٌ: فَقُلْتُ لِإِبْرَاهِيمَ: هَذِهِ مَوْعِظَةُ الرَّاهِبِ لَكَ، فَعِظْنِي أَنْتَ. فَأَنْشَأَ يَقُولُ: تَوَحَّشْ مِنَ الْإِخْوَانِ لَا تَبْغِ مُؤْنِسًا وَلَا تَتَّخِذْ خِلًّا وَلَا تَبْغِ صَاحِبًا وَكُنْ سَامِرِيَّ الْفِعْلِ مِنْ نَسْلِ آدَمِ وَكُنْ أَوْحَدِيًّا مَا قَدَرْتَ مُجَانِبَا فَقَدْ فَسَدَ الْإِخْوَانُ وَالْحُبُّ وْالْإِخَا فَلَسْتَ تَرَى إِلَّا مَذُوقًا وَكَاذِبَا فَقُلْتُ وَلَوْلَا أَنْ يُقَالَ مُدَهْدَهٌ وَتُنْكَرُ حَالَاتِي لَقَدْ صِرْتُ رَاهِبًا قَالَ سَرِيٌّ: فَقُلْتُ لِبِشْرٍ: هَذِهِ مَوْعِظَةُ إِبْرَاهِيمَ لَكَ، فَعِظْنِي أَنْتَ. فَقَالَ: عَلَيْكَ بِلُزُومِ بَيْتِكِ. فَقُلْتُ: بَلَغَنِي عَنِ الْحَسَنِ أَنَّهُ قَالَ: لَوْلَا اللَّيْلُ وَمُلَاقَاةُ الْإِخْوَانِ مَا كُنْتُ أُبَالِي مَتَى مُتُّ. فَأَنْشَأَ يَقُولُ: يَا مَنْ يُسَرُّ بِرُؤْيَةِ الْإِخْوَانِ مَهْلًا أَمِنْتَ مَكَائِدَ الشَّيْطَانِ خَلَتِ الْقُلُوبُ مِنَ الْمَعَادِ وَذِكْرِهِ وَتَشَاغَلُوا بِالْحِرْصِ وَالْخُسْرَانِ صَارَتْ مَجَالِسُ مَنْ تَرَى وَحَدِيثُهُمْ فِي هَتْكِ مَسْتُورٍ وَخَلْقِ قُرَانِ قَالَ الْحَلَبِيُّ: فَقُلْتُ لِسَرِيٍّ: هَذِهِ مَوْعِظَةُ بِشْرٍ لَكَ، فَعِظْنِي أَنْتَ. فَقَالَ: عَلَيْكَ بِالْإِخْمَالِ. فَقُلْتُ: إِنِّي أُحِبُّ ذَاكَ فَأَنْشَأَ يَقُولُ: يَا مَنْ يُرِيدُ بِزَعْمِهِ إِخْمَالَا إِنْ كَانَ حَقًا فَاسْتَعِدَّ خِصَالَا تَرْكُ الْمَجَالِسِ وَالتَّذَاكُرِ يَا أَخِي وَاجْعَلْ خُرُوجَكَ لِلصَّلَاةِ خَيَالَا بَلْ كُنْ بِهَا حَيًّا كَأَنَّكَ مَيَّتٌ لَا يَرْتَجِي مِنْهُ الْقَرِيبُ وِصَالَا قَالَ عَلِيُّ بْنُ مُحَمَّدٍ الْقَصْرِيُّ: قُلْتُ لِلْحَلَبِيِّ: هَذِهِ مَوْعِظَةُ سَرِيٍّ لَكَ، فَعِظْنِي أَنْتَ. فَقَالَ: يَا أَخِي، أَحَبُّ الْأَعْمَالِ إِلَى اللَّهِ مَا أُصْدِرَ إِلَيْهِ مِنْ قَلْبٍ زَاهِدٍ فِي الدُّنْيَا، فَازْهَدْ فِي الدُّنْيَا يُحِبَّكَ اللَّهُ. ثُمَّ أَنْشَأَ يَقُولُ: أَنْتَ فِيِ دَارِ شَتَاتٍ فَتَأَهَّبْ لِشَتَاتِكَ وَاجْعَلِ الدُّنْيَا كَيَوْمٍ صُمْتَهُ عَنْ شَهَوَاتِكَ وَاجْعَلِ الْفِطْرَ إِذَا مَا صُمْتَهُ يَوْمَ وَفَاتِكَ قَالَ ابْنُ خُرَّزَادَ: فَقُلْتُ لِعَلِيٍّ: هَذِهِ مَوْعِظَةُ الْحَلَبِيِّ لَكَ، فَعِظْنِي أَنْتَ. فَقَالَ لِي: احْفَظْ وَقْتَكَ وَاسْخُ بِنَفْسِكَ لِلَّهِ عَزَّ وَجَلَّ، وَانْزِعْ قِيمَةَ الْأَشْيَاءِ عَنْ قَلْبِكَ يَصْفُ لَكَ بِذَلِكَ سِرُّكَ، وَيَزْكُ بِهِ ذِكْرُكَ. ثُمَّ أَنْشَدَنِي: حَيَاتُكَ أَنْفَاسٌ تُعَدُّ فَكُلَّمَا مَضَى نَفَسٌ مِنْهَا انْتُقِصْتَ بِهِ جُزْءًا فَتُصْبحُ فِي نَقْصٍ وَتُمْسِي بِمِثْلِهِ وَمَا لَكَ مَعْقُولٌ تُحِسُّ بِهِ رُزْءًا يُمِيتُكَ مَا يُحْيِيكَ فِي كُلِّ سَاعَةٍ وَيَحْدُوكَ حَادٍ مَا يُرِيدُ بِكَ الْهُزْءَا قَالَ أَبُو مُحَمَّدٍ: قُلْتُ لِأَحْمَدَ: هَذِهِ مَوْعِظَةُ عَلِيٍّ لَكَ، فَعِظْنِي. فَقَالَ: يَا أَخِي، عَلَيْكَ بِلُزُومِ الطَّاعَةِ، وَإِيَّاكَ أَنْ تَبْرَحَ بَابَ الْقَنَاعَةِ، وَأَصْلِحْ مَثْوَاكَ، وَلَا تُؤْثِرْ هَوَاكَ، وَلَا تَبِعْ آخِرَتَكَ بِدُنْيَاكَ، وَاشْتَغِلْ بِمَا يَعْنِيكَ بِتَرْكِ مَا لَا يَعْنِيكَ. ثُمَّ أَنْشَدَنِي: نَدِمْتُ عَلَى مَا كَانَ مِنِّي نَدَامَةً وَمَنْ يَتْبَعْ مَا تَشْتَهِي النَّفْسُ يَنْدَمِ فَخَافُوا لِكَيْمَا تَأْمَنُوا بَعْدَ مَوْتِكُمْ سَتَلْقَوْنَ رَبًّا عَادِلًا لَيْسَ يَظْلِمْ فَلَيْسَ لِمَغْرُورٍ بِدُنْيَاهُ زَاجِرٌ سَيَنْدَمُ إِنْ زَلَّتْ بِهِ النَّعْلُ فَاعْلَمْ قَالَ الْقَاضِي أَبُو مُحَمَّدِ بْنُ رَامِينَ فَقُلْتُ لِأَبِي مُحَمَّدٍ: هَذِهِ مَوْعِظَةُ أَحْمَدَ لَكَ، فَعِظْنِي أَنْتَ. فَقَالَ: اعْلَمْ، رَحِمَكَ اللَّهُ، أَنَّ اللَّهَ عَزَّ وَجَلَّ، يُنْزِلُ الْعَبِيدَ حَيْثُ نَزَلَتْ قُلُوبُهُمْ بِهُمُومِهَا، فَانْظُرْ أَيْنَ أَنْزَلَتْ قَلْبَكَ، وَاعْلَمْ أَنَّهُ تُقَرَّبُ الْقُلُوبُ عَلَى حَسَبِ مَا قَرُبَ إِلَيْهَا، فَانْظُرْ مَنِ الْقَرِيبُ مِنْ قَلْبِكَ. وَأَنْشَدَنِي: قُلُوبُ رِجَالٍ فِي الْحِجَابِ نُزُولُ وَأَرْوَاحُهُمْ فِيمَا هُنَاكَ حُلُولُ بِرَوْحِ نَعِيمِ الْأُنْسِ فِي عِزِّ قُرْبِهِ بِإِفْرَادِ تَوْحِيدِ الْمَلِيكَ تَحُولُ لَهُمْ بِفِنَاءِ الْقُرْبِ مِنْ مَحْضِ بِرِّهِ عَوَائِدُ بَذْلٍ خَطْبُهُنَّ جَلِيلُ قَالَ الْحَافِظُ أَبُو بَكْرٍ الْخَطِيبُ: فَقُلْتُ لِلْقَاضِي أَبِي مُحَمَّدِ بْنِ رَامِينَ: هَذِهِ مَوْعِظَةُ الْحُمَيْدِيِّ لَكَ، فَعِظْنِي. فَقَالَ: اتَّقِ اللَّهَ، وَثِقْ بِهِ وَلَا تَتَّهِمْهُ; فَإِنَّ اخْتِيَارَهُ لَكَ خَيْرٌ مِنَ اخْتِيَارِكَ لِنَفْسِكَ. وَأَنْشَدَنِي: اتَّخِذِ اللَّهَ صَاحِبًا وَذَرِ النَّاسَ جَانِبًا جَرِّبِ النَّاسَ كَيْفَ شِئْ تَ تَجِدْهُمُ عَقَارِبًا قَالَ أَبُو الْفَرَجِ غَيْثٌ الصُّورِيُّ: فَقُلْتُ لِلْخَطِيبِ الْبَغْدَادِيِّ: هَذِهِ مَوْعِظَةُ ابْنِ رَامِينَ لَكَ، فَعِظْنِي أَنْتَ. فَقَالَ: احْذَرْ نَفْسَكَ الَّتِي هِيَ أَعْدَى أَعْدَائِكَ أَنْ تُتَابِعَهَا عَلَى هَوَاهَا، فَذَاكَ أَعْضَلُ دَائِكَ، وَاسْتَشْعِرِ الْخَوْفَ مِنَ اللَّهِ بِخِلَافِهَا، وَكَرِّرْ عَلَى قَلْبِكَ ذِكْرَ نُعُوتِهَا وَأَوْصَافِهَا، فَإِنَّهَا الْأَمَّارَةُ بِالسُّوءِ وَالْفَحْشَاءِ، وَالْمُورِدَةُ مَنْ أَطَاعَهَا مَوَارِدَ الْعَطَبِ وَالْبَلَاءِ، وَاعْمِدْ فِي جَمِيعِ أُمُورِكَ إِلَى تَحَرِّي الصِّدْقِ، وَلَا تَتَّبِعِ الْهَوَى فَيُضِلَّكَ عَنْ سَبِيلِ اللَّهِ، وَقَدْ ضَمِنَ اللَّهُ لِمَنْ خَالَفَ هَوَاهُ أَنْ يَجْعَلَ دَارَ الْخُلْدِ قَرَارَهُ وَمَأْوَاهُ. ثُمَّ أَنْشَدَ لِنَفْسِهِ: إِنْ كُنْتَ تَبْغِي الرَّشَادَ مَحْضًا فِي أَمْرِ دُنْيَاكَ وَالْمَعَادِ فَخَالِفِ النَّفْسَ فِي هَوَاهَا إِنَّ الْهَوَى جَامِعُ الْفَسَادِ وفاة إبراهيم بن أدهم قَالَ الْحَافِظُ ابْنُ عَسَاكِرَ: الْمَحْفُوظُ أَنَّ إِبْرَاهِيمَ بْنَ أَدْهَمَ تُوُفِّيَ سَنَةَ ثِنْتَيْنِ وَسِتِّينَ وَمِائَةٍ. وَقَالَ غَيْرُهُ: سَنَةَ إِحْدَى. وَقِيلَ: سَنَةَ ثَلَاثٍ. وَالصَّحِيحُ مَا قَالَهُ ابْنُ عَسَاكِرَ، كَمَا ذَكَرْنَا. وَلِلَّهِ الْحَمْدُ. وَذَكَرُوا أَنَّهُ تُوُفِّيَ بِجَزِيرَةٍ مِنْ جَزَائِرِ بَحْرِ الرُّومِ وَهُوَ مُرَابِطٌ، وَأَنَّهُ ذَهَبَ إِلَى الْخَلَاءِ لَيْلَةَ وَفَاتِهِ نَحْوًا مِنْ عِشْرِينَ مَرَّةً، وَكُلُّ مَرَّةٍ يُجَدِّدُ الْوُضُوءَ بَعْدَهَا، فَلَمَّا غَشِيَهُ الْمَوْتُ قَالَ: أَوْتِرُوا لِي قَوْسِي. وَقَبَضَ عَلَى الْقَوْسِ، وَمَاتَ وَهُوَ كَذَلِكَ، رَحِمَهُ اللَّهُ، وَأَكْرَمَ مَثْوَاهُ. وَقَدْ قَالَ أَبُو سَعِيدٍ ابْنُ الْأَعْرَابِيِّ: حَدَّثَنَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ زَيْدٍ الصَّائِغُ قَالَ: سَمِعْتُ الشَّافِعِيَّ يَقُولُ: سَمِعَتْ السِّرِيَّ بْنَ حَيَّانَ يَقُولُ - وَكَانَ سُفْيَانُ مُعْجَبًا بِهِ -: أَجَاعَتْهُمُ الدُّنْيَا فَجَاعُوا وَلَمْ يَزَلْ كَذَلِكَ ذُو التَّقْوَى عَنِ الْعَيْشِ مُلْجَمًا أَخُو طَيِّئٍ دَاوُدُ مِنْهِمُ وَمِسْعَرٌ وَمِنْهُمْ وُهَيْبٌ وَالْغَرِيبُ ابْنُ أَدْهَمَا وَفِي ابْنِ سَعِيدٍ قُدْوَةَ الْبِرِّ وَالنُّهَى وَفِي الْوَارِثِ الْفَارُوقِ صِدْقًا مُقَدَّمًا وَحَسْبُكَ مِنْهُمْ بِالْفُضَيْلِ مَعَ ابْنِهِ وَيُوسُفُ إِنْ لَمْ يَأْلُ أَنْ يَتَسَلَّمَا أُولَئِكَ أَصْحَابِي، وَأَهْلُ مَوَدَّتِي فَصَلَّى عَلَيْهِمْ ذُو الْجَلَالِ وَسَلِّمَا فَمَا ضَرَّ ذَا التَّقْوَى نِصَالُ أَسِنَّةٍ وَمَا زَالَ ذُو التَّقْوَى أَعَزَّ وَأَكْرَمَا وَمَا زَالَتِ التَّقْوَى تُرِيكَ عَلَى الْفَتَى إِذَا مَحَّضَ التَّقْوَى مِنَ الْعِزِّ مِيسَمَا وَرَوَى الْبُخَارِيُّ فِي كِتَابِ " الْأَدَبِ " عَنْ إِبْرَاهِيمَ بْنِ أَدْهَمَ، وَأَخْرَجَ لَهُ التِّرْمِذِيُّ فِي " جَامِعِهِ " حَدِيثًا مُعَلَّقًا فِي الْمَسْحِ عَلَى الْخُفَّيْنِ. دَاوُدُ الطَّائِيُّ وَأَمَّا دَاوُدُ الطَّائِيُّ فَهُوَ دَاوُدُ بْنُ نُصَيْرٍ الطَّائِيُّ، أَبُو سُلَيْمَانَ الْكُوفِيُّ الْفَقِيهُ الزَّاهِدُ، أَخَذَ الْفِقْهَ عَنْ أَبِي حَنِيفَةَ. وَقَالَ سُفْيَانُ بْنُ عُيَيْنَةَ: ثُمَّ تَرَكَ طَلَبَ الْفِقْهِ، وَأَقْبَلَ عَلَى الْعِبَادَةِ، وَدَفَنَ كُتُبَهُ. قَالَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ: وَهَلِ الْأَمْرُ إِلَّا مَا كَانَ عَلَيْهِ دَاوُدُ الطَّائِيُّ. وَقَالَ يَحْيَى بْنُ مَعِينٍ: كَانَ ثِقَةً. وَقَالَ الْخَطِيبُ الْبَغْدَادِيُّ: تَرَكَ الْفِقْهَ، وَأَقْبَلَ عَلَى الْعِبَادَةِ حَتَّى مَاتَ، وَقَدْ قَدِمَ عَلَى الْمَهْدِيِّ بَغْدَادَ ثُمَّ عَادَ إِلَى الْكُوفَةِ. مَاتَ فِي سَنَةِ سِتِّينَ وَمِائَةٍ. وَقِيلَ: فِي سَنَةِ خَمْسٍ وَسِتِّينَ وَمِائَةٍ. قُلْتُ: وَقَدْ ذَكَرَ شَيْخُنَا أَبُو عَبْدِ اللَّهِ الذَّهَبِيُّ فِي " تَارِيخِهِ " أَنَّهُ تُوُفِّيَ فِي هَذِهِ السَّنَةِ، أَعْنِي سَنَةَ ثِنْتَيْنِ وَسِتِّينَ وَمِائَةٍ. فَاللَّهُ أَعْلَمُ. سُفْيَانُ بْنُ حُسَيْنِ بْنِ حَسَنٍ مَوْلَى بَنِي سُلَيْمٍ سُفْيَانُ بْنُ حُسَيْنِ بْنِ حَسَنٍ مَوْلَى بَنِي سُلَيْمٍ. وَقِيلَ: مَوْلَى عَبْدِ الرَّحْمَنِ بْنِ سَمُرَةَ، وَيُكَنَّى أَبَا مُحَمَّدٍ، وَيُقَالُ: أَبَا الْحَسَنِ. حَدَّثَ عَنِ الْحَسَنِ الْبَصْرِيِّ، وَابْنِ سِيرِينَ، وَالزُّهْرِيِّ، وَكَانَ ثِقَةً. رَوَى عَنْ شُعْبَةَ، وَهُشَيْمٍ، وَيَزِيدَ بْنِ هَارُونَ، وَكَانَ مِنْ أَهْلِ وَاسِطَ، فَقَدِمَ إِلَى بَغْدَادَ فَضَمَّهُ الْمَنْصُورُ إِلَى الْمَهْدِيِّ، فَعَلَّمَهُ وَخَرَجَ مَعَهُ إِلَى الرَّيِّ. وَتُوُفِّيَ بِالرَّيِّ فِي خِلَافَةِ الْمَهْدِيِّ. عَبَّادُ بْنُ عَبَّادٍ أَبُو عُتْبَةَ الْخَوَّاصُ عَبَّادُ بْنُ عَبَّادٍ أَبُو عُتْبَةَ الْخَوَّاصُ . [قَالَ الْمُؤَلِّفُ]: كَذَلِكَ ذَكَرَهُ الْبُخَارِيُّ وَغَيْرُهُ، وَقَدِ اشْتَهَرَ بِأَبِي عُبَيْدَةَ الْخَوَّاصِّ، كَانَ مِنْ أَهْلِ الْوَجْدِ وَالشَّوْقِ، وَأَسْنَدَ الْحَدِيثَ عَنِ الْأَوْزَاعِيِّ وَغَيْرِهِ. وَعَنْ عَبْدُ الْأَعْلَى بْنُ سُلَيْمَانَ قَالَ: رَأَيْتُ أَبَا عُبَيْدَةَ الْخَوَّاصَ عَلَى سُرَّتِهِ خِرْقَةٌ، وَعَلَى رَقَبَتِهِ خِرْقَةٌ، وَهُوَ يَمْشِي وَيَقُولُ: وَاشَوْقَاهُ إِلَى مَنْ يَرَانِي وَلَا أَرَاهُ. وَعَنْ عُقْبَةُ بْنُ فَضَالَةَ قَالَ: سَمِعْتُ أَبَا عُبَيْدَةَ الْخَوَّاصَ بَعْدَ مَا كَبِرَ وَهُوَ آخِذٌ بِلِحْيَتِهِ يَبْكِي وَيَقُولُ: قَدْ كَبِرْتُ فَأَعْتِقْنِي. عِيسَى بْنُ أَبِي عِيسَى عِيسَى بْنُ أَبِي عِيسَى ، وَاسْمُهُ: مَاهَانُ، وَكُنْيَتُهُ: أَبُو جَعْفَرٍ التَّمِيمِيُّ. أَصْلُهُ مِنْ مَرْوَ، وَسَكَنَ الرَّيَّ، وَمَاتَ بِهَا، فَنُسِبَ إِلَيْهَا، سَمِعَ عَطَاءَ بْنَ أَبِي رَبَاحٍ، وَعَمْرَو بْنَ دِينَارٍ، وَقَتَادَةَ، وَمَنْصُورَ بْنَ الْمُعْتَمِرِ، وَغَيْرَهُمْ. حَدَّثَ عَنْهُ شُعْبَةُ، وَجَرِيرٌ، وَوَكِيعٌ، وَكَانَ ثِقَةً صَدُوقًا. لَكِنْ كَانَ سَيِّئَ الْحِفْظِ، يَهِمُ كَثِيرًا، وَكَانَ صَدِيقَ سُفْيَانَ فَابْتُلِيَ بِأَنْ صَحِبَهُمْ وَلَبِسَ السَّوَادَ، وَزَامَلَ الْمَهْدِيَّ إِلَى مَكَّةَ فَهَجَرَهُ سُفْيَانُ. عَنْ بِشْرِ بْنِ الْحَارِثِ قَالَ: كَانَ أَبُو جَعْفَرٍ الرَّازِيُّ صَدِيقًا لِسُفْيَانَ الثَّوْرِيِّ، وَكَانَتْ لَهُ مَعَهُ بِضَاعَةٌ، وَكَانَ يُكْثِرُ الْحَجَّ، فَكَانَ إِذَا قَدِمَ الْكُوفَةَ تَلَقَّاهُ سُفْيَانُ مِنَ الْقَنْطَرَةِ، فَإِذَا خَرَجَ إِلَى مَكَّةَ شَيَّعَهُ إِلَى النَّجَفِ، فَقَدِمَ سَنَةً مِنَ السِّنِينَ مَدِينَةَ السَّلَامِ، فَاجْتَمَعَ إِلَيْهِ الْأَضِرَّاءُ. فَقَالُوا: يَا أَبَا جَعْفَرٍ، تُكَلِّمُ لَنَا أَمِيرَ الْمُؤْمِنِينَ فَإِنَّهُ قَدْ وَلَّى عَلَيْنَا رَجُلًا يَقْطَعُ أَرْزَاقَنَا، وَيُسِيءُ فِيمَا بَيْنَنَا وَبَيْنَهُ، فَلَمْ يُجِبْهُمْ إِلَى شَيْءٍ، فَبَلَغَ ذَلِكَ سُفْيَانَ، فَتَلَقَّاهُ عَلَى الْقَنْطَرَةِ وَشَيَّعَهُ حَتَّى جَاوَزَ النَّجَفَ، وَزَادَهُ فِي الْبِرِّ، فَلَمَّا كَانَ الْعَامُ الْمُقْبِلُ قَدِمَ أَبُو جَعْفَرٍ وَهُوَ يُرِيدُ الْحَجَّ، فَاجْتَمَعَ إِلَيْهِ الْأَضِرَّاءُ وَكَلَّمُوهُ بِمَا كَلَّمُوهُ بِهِ فِي الْعَامِ الْمَاضِي، فَرَقَّ لَهُمْ، فَأَتَى بَابَ الذَّهَبِ فَقَالَ لِلْحَاجِبِ اسْتَأْذِنْ لِي عَلَى أَمِيرِ الْمُؤْمِنِينَ فَأَخْبِرْهُ أَنَّ بِالْبَابِ أَبَا جَعْفَرٍ الرَّازِيَّ، فَأَسْرَعَ الرَّسُولُ أَنِ ادْخُلْ، فَدَخَلَ عَلَى الْمَنْصُورِ، فَأَكْرَمَهُ بِغَايَةِ الْكَرَامَةِ، وَجَعَلَ يَسْأَلُهُ عَنْ أَحْوَالِهِ وَيَسْأَلُهُ هَلْ لَهُ حَاجَةٌ، فَقَالَ: نَعَمْ، فَقَصَّ عَلَيْهِ قِصَّةَ الْأَضِرَّاءِ، فَقَالَ: يُعْزَلُ عَنْهُمْ كَاتِبُهُمْ، وَوَلَّى عَلَيْهِمْ مَنْ أَحَبُّوا، وَنَأْمُرُ لِأَبِي جَعْفَرٍ بِعَشَرَةِ آلَافِ [دِرْهَمٍ] لِسُؤَالِهِ إِيَّانَا هَذِهِ الْحَاجَةَ، فَلَمَّا صَارَتِ الدَّرَاهِمُ بِيَدِهِ سُقِطَ فِي يَدَيْهِ، وَعَلِمَ أَنَّهُ قَدْ أَخْطَأَ، فَجَلَسَ بِسُورِ الْقَصْرِ، ثُمَّ دَعَا بِخِرَقٍ وَجَعَلَهَا صُرَرًا، وَفَرَّقَهَا عَلَى قَوْمٍ، فَنَفَضَ ثَوْبَهُ وَلَيْسَ مَعَهُ مِنْهَا شَيْءٌ، فَبَلَغَ ذَلِكَ سُفْيَانَ الثَّوْرِيَّ، فَلَمَّا دَخَلَ أَبُو جَعْفَرٍ الرَّازِيُّ الْكُوفَةَ تَوَارَى سُفْيَانُ فَطَلَبَهُ، فَلَمْ يَقْدِرْ عَلَيْهِ، وَسَأَلَ عَنْهُ، فَلَمْ يُدَلَّ عَلَيْهِ فَانْتَقَضَ عَلَيْهِ لِذَلِكَ بَعْضُ إِخْوَانِ سُفْيَانَ فَقَالَ لَهُ: أَلَكَ إِلَيْهِ حَاجَةٌ؟ فَقَالَ: نَعَمْ، فَقَالَ: اكْتُبْ كِتَابًا وَادْفَعْهُ إِلَيَّ أُوَصِّلْهُ لَكَ إِلَيْهِ، فَكَتَبَ كِتَابًا وَدَفَعَهُ إِلَيْهِ. قَالَ: فَصِرْتُ بِالْكِتَابِ إِلَى سُفْيَانَ، فَإِذَا أَنَا بِهِ فِي غُرْفَةٍ وَإِذَا هُوَ مُسْتَلْقٍ عَلَى قَفَاهُ مُسْتَقْبِلٌ الْقِبْلَةَ، فَسَلَّمْتُ عَلَيْهِ، وَأَظْهَرْتُ الْكِتَابَ، وَقُلْتُ: كِتَابُ أَبِي جَعْفَرٍ الرَّازِيِّ، فَقَالَ: اقْرَأْهُ، فَقَرَأْتُهُ، فَقَالَ لِي: اكْتُبْ جَوَابَهُ فِي ظَهْرِهِ. فَكَتَبْتُ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ: وَقُلْتُ: مَاذَا أَكْتُبُ؟ قَالَ: اكْتُبْ لُعِنَ الَّذِينَ كَفَرُوا مِنْ بَنِي إِسْرَائِيلَ عَلَى لِسَانِ دَاوُدَ إِلَى آخِرِ الْآيَةِ..، ارْدُدْ إِلَيْنَا بِضَاعَتَنَا لَا حَاجَةَ لَنَا فِي أَرْبَاحِهَا. قَالَ: فَأَتَيْتُهُ بِالْكِتَابِ وَالنَّاسُ إِذْ ذَاكَ مُتَوَافِرُونَ بِالْكُوفَةِ، فَنَظَرَ فِي الْكِتَابِ، فَأَجْمَعَ رَأْيُهُمْ عَلَى أَنَّهُمْ يُوَجِّهُونَ بِكِتَابَيْنِ إِلَى ابْنِ أَبِي لَيْلَى، وَلَا يُعْلِمُونَهُ مِمَّنِ الْكِتَابُ وَلَا مَنْ صَاحِبُ الْجَوَابِ لِيَعْرِفُوا مَا عِنْدَهُ مِنَ الرَّأْيِ، فَوَجَّهُوا بِالْكِتَابَيْنِ، فَنَظَرَ فِيهِمَا، فَقَالَ: أَمَّا الْأَوَّلُ: فَكِتَابُ رَجُلٍ مُدَاهِنٍ، وَأَمَّا الْجَوَابُ فَجَوَابُ رَجُلٍ يُرِيدُ اللَّهَ بِفِعْلِهِ. مُحَمَّدُ بْنُ جَعْفَرِ بْنِ عُبَيْدِ اللَّهِ بْنِ الْعَبَّاسِ مُحَمَّدُ بْنُ جَعْفَرِ بْنِ عُبَيْدِ اللَّهِ بْنِ الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ . كَانَ فَاضِلًا دَيِّنًا وَعَاقِلًا لَبِيبًا مَشْهُورًا بِالْجُودِ وَالْمُرُوءَةِ، وَكَانَ لَهُ اخْتِصَاصٌ بِالْمَنْصُورِ. عَنْ يَحْيَى بْنِ زَكَرِيَّا مَوْلَى عَلِيِّ بْنِ عُبَيْدِ اللَّهِ عَنْ أَبِيهِ قَالَ: كَانَ الْمَنْصُورُ يُعْجَبُ بِمُحَمَّدِ بْنِ جَعْفَرِ بْنِ عُبَيْدِ اللَّهِ بْنِ الْعَبَّاسِ بِمُؤَانَسَتِهِ وَمُفَاوَضَتِهِ وَمُدَاعَبَتِهِ وَيَلْتَذُّ لِمُحَادَثَتِهِ، وَكَانَ أَدِيبًا لَبِيبًا لَسِنًا، وَكَانَ لِحُسْنِ مَنْزِلَتِهِ عِنْدَ الْمَنْصُورِ، وَعَظِيمِ قَدْرِهِ عِنْدَهُ تَفْزَعُ إِلَيْهِ النَّاسُ فِي حَوَائِجِهِمْ فَيُكَلِّمُهُ فِيهَا فَيَقْضِيهَا حَتَّى أَكْثَرَ عَلَيْهِ مِنَ الْحَوَائِجِ وَأَفْرَطَ فِيهَا، فَأَمَرَ الرَّبِيعَ أَنْ يَحْجُبَهُ، فَلَمَّا حَجَبَهُ قَعَدَ فِي مَنْزِلِهِ أَيَّامًا فَظَمِئَ الْمَنْصُورُ إِلَى رُؤْيَتِهِ، وَتَشَوَّقَ إِلَى مُحَادَثَتِهِ فَقَالَ: يَا رَبِيعُ، إِنَّ جَمِيعَ لَذَّاتِ مَوْلَاكَ قَدْ أَخْلَقْنَ [عِنْدَهُ] وَرَثَثْنَ فِي عَيْنِهِ سِوَى لَذَّتِهِ مِنْ مُحَادَثَةِ مُحَمَّدِ بْنِ جَعْفَرٍ، فَإِنَّهَا تَتَجَدَّدُ عِنْدَهُ فِي كُلِّ يَوْمٍ وَقَدْ كَدَّرَهَا عَلَيَّ مَا يَحْمِلُنِي عَلَيْهِ مِنْ حَوَائِجِ النَّاسِ، فَاحْتَلْ لِمَوْلَاكَ فِيمَا كُدِّرَ عَلَيْهِ مِنْ لَذَّتِهِ. فَقَالَ الرَّبِيعُ: أَفْعَلُ يَا أَمِيرَ الْمُؤْمِنِينَ، وَخَرَجَ مِنْ عِنْدِهِ، فَأَتَى مُحَمَّدَ بْنَ جَعْفَرٍ فَعَاتَبَهُ عَلَى مَا يَحْمِلُ الْمَنْصُورُ عَلَيْهِ مِنْ حَوَائِجِ النَّاسِ وَيَسْأَلُهُ إِعْفَاءَهُ عَنْ ذَلِكَ فَنَضَحَ عَنْ نَفْسِهِ فِيمَا عَاتَبَهُ عَلَيْهِ وَأَجَابَهُ أَنْ لَا يَسْأَلَهُ حَاجَةً لِأَحَدٍ وَأَمَرَهُ بِالْغُدُوِّ عَلَى الْمَنْصُورِ، وَرَجَعَ إِلَى الْمَنْصُورِ فَأَعْلَمَهُ بِذَلِكَ، وَبَلَغَ قَوْمًا مِنْ قُرَيْشٍ قَدِمُوا الْعِرَاقَ بِحَوَائِجِهِمْ مَا كَانَ مِنْ أَمْرِ مُحَمَّدِ بْنِ جَعْفَرٍ [وَمِنَ الرَّبِيعِ، وَأَنَّهُ عَازِمٌ عَلَى الْغُدُوِّ عَلَى الْمَنْصُورِ فَكَتَبُوا حَوَائِجَهُمْ فِي رِقَاعٍ وَوَقَفُوا بِهَا عَلَى طَرِيقِ مُحَمَّدِ بْنِ جَعْفَرٍ]. فَلَمَّا غَدَا يُرِيدُ الْمَنْصُورَ عَرَضُوا لَهُ بِهَا وَمَتُّوا إِلَيْهِ بِقَرَابَاتِهِمْ، وَتَوَسَّلُوا [بِأَرْحَامِهِمْ]. وَسَأَلُوهُ إِيصَالَ رِقَاعِهِمْ إِلَيْهِ فَاعْتَذَرَ إِلَيْهِمْ وَسَأَلَهُمْ أَنْ يُعْفُوهُ مِنْ ذَلِكَ فَأَبَوْا وَأَلَحُّوا عَلَيْهِ، فَقَالَ: لَسْتُ أُكَلِّمُ الْمَنْصُورَ فِي حَاجَةٍ لِأَحَدٍ، فَإِنْ أَحْبَبْتُمْ أَنْ تُودِعُوا رِقَاعَكُمْ كُمِّي فَافْعَلُوا فَقَدَّمُوا رِقَاعَهُمْ فِي كُمِّهِ، وَمَضَى حَتَّى دَخَلَ عَلَى الْمَنْصُورِ وَهُوَ فِي الْقُبَّةِ الْخَضْرَاءِ مُشْرِفٌ عَلَى مَدِينَةِ السَّلَامِ وَدِجْلَةَ وَالصَّرَاةِ وَمَا حَوْلَهَا مِنَ الْبَسَاتِينِ وَالْمَزَارِعِ فَعَاتَبَهُ، فَنَفَحَ عَنْ نَفْسِهِ، ثُمَّ حَادَثَهُ سَاعَةً، فَقَالَ لَهُ الْمَنْصُورُ: أَمَا تَرَى حُسْنَ مُسْتَشْرَفِنَا هَذَا؟ قَالَ: أَرَى يَا أَمِيرَ الْمُؤْمِنِينَ، فَبَارَكَ اللَّهُ لَكَ فِيمَا أَتَاكَ وَهَنَّأَكَ بِإِتْمَامِ النِّعْمَةِ عَلَيْكَ فِيمَا أَعْطَاكَ، فَمَا بَنَتِ الْعَرَبُ فِي دَوْلَةِ الْإِسْلَامِ وَالْعَجَمُ فِي مُدَّةِ الْكُفْرِ مَدِينَةً أَحْصَنَ وَلَا أَحْسَنَ وَلَا أَجْمَعَ لِلْخِصَالِ الْمَحْمُودَةِ مِنْهَا، وَقَدْ سَمَّجَتْهَا فِي عَيْنِي يَا أَمِيرَ الْمُؤْمِنِينَ خَصْلَةٌ، قَالَ: [وَ] مَا هِيَ؟ قَالَ: لَيْسَ [لِي] فِيهَا ضَيْعَةٌ. فَتَبَسَّمَ، ثُمَّ قَالَ: فَإِنِّي أُحَسِّنُهَا فِي عَيْنِكَ بِثَلَاثِ ضِيَاعٍ أُقْطِعُكَ فِي أَكْنَافِهَا فَاغْدُ عَلَى أَمِيرِ الْمُؤْمِنِينَ يُسَجِّلْ لَكَ بِهَا، فَقَالَ: أَنْتَ وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ سَهْلُ الْمَوَارِدِ، كَرِيمُ الْمَصَالِحِ، فَجَعَلَ اللَّهُ بَاقِيَ عُمْرِكَ أَكْثَرَ مِنْ مَاضِيهِ، فَلَقَدْ بَرَرْتَ فَأَفْضَلْتَ، وَوَصَلْتَ فَأَجْزَلْتَ، وَأَنْعَمْتَ فَأَسْبَغْتَ فَبَدَتِ الرِّقَاعُ مِنْ كُمِّهِ وَهُوَ يَتَشَكَّرُ لَهُ، فَأَقْبَلَ يَرُدُّهُنَّ فِي كُمِّهِ وَيَقُولُ: لِتَرْجِعْنَ خَاسِئَاتٍ، فَضَحِكَ - يَعْنِي الْخَلِيفَةَ - وَقَالَ: بِحَقِّ أَمِيرِ الْمُؤْمِنِينَ عَلَيْكَ لَمَا أَخْبَرْتَ خَبَرَ هَذِهِ الرِّقَاعِ، فَأَعْلَمَهُ. فَقَالَ: أَبَيْتَ يَا ابْنَ مُعَلِّمِ الْخَيْرِ إِلَّا كَرَمًا، فَفِ لِلْقَوْمِ بِضَمَانِكَ وَأَلْقِهَا عَنْ كُمِّكَ لِنَنْظُرَ فِي حَوَائِجِهِمْ، فَطَرَحَهَا بَيْنَ يَدَيْهِ فَتَصَفَّحَهَا ثُمَّ دَفَعَهَا إِلَى الرَّبِيعِ، ثُمَّ الْتَفَتَ إِلَيْهِ، فَتَمَثَّلَ بِقَوْلِ امْرِئِ الْقَيْسِ: لَسْنَا وَإِنْ أَحْسَابُنَا كَرُمَتْ يَوْمًا عَلَى الْأَحْسَابِ نَتَّكِلُ نَبْنِي كَمَا كَانَتْ أَوَائِلُنَا تَبْنِي وَنَفْعَلُ مِثْلَ مَا فَعَلُوا وَقَالَ: قَدْ قَضَى أَمِيرُ الْمُؤْمِنِينَ حَوَائِجَهُمْ، فَأَمَرَهُمْ بِلِقَاءِ الرَّبِيعِ، قَالَ مُحَمَّدٌ: فَخَرَجْتُ مِنْ عِنْدِهِ وَقَدْ رَبِحْتُ وَأَرْبَحْتُ. وَفِيهَا تُوُفِّيَ عَبْدُ الرَّحْمَنِ بْنُ زِيَادِ بْنِ أَنْعَمَ، قَاضِي إِفْرِيقِيَّةَ، وَقَدْ جَاوَزَ تِسْعِينَ سَنَةً، وَسَبَبُ مَوْتِهِ أَنَّهُ أَكَلَ عِنْدَ يَزِيدَ بْنِ حَاتِمٍ سَمَكًا، ثُمَّ شَرِبَ لَبَنًا، وَكَانَ يَحْيَى بْنُ مَاسَوَيْهِ الطَّبِيبُ حَاضِرًا، فَقَالَ: إِنْ كَانَ الطِّبُّ صَحِيحًا، مَاتَ الشَّيْخُ اللَّيْلَةَ، فَتُوُفِّيَ مِنْ لَيْلَتِهِ تِلْكَ، وَاللَّهُ أَعْلَمُ.
Translation
✧ Ibrāhīm b. Adham His Name and Lineage In this year died among the notables: Ibrāhīm b. Adham, one of the renowned devotees, and among the greatest of those possessed of lofty aspiration among the devotees; and Dāwūd al-Ṭāʾī, one of the imams of the Sufis; and Zuhayr b. Muḥammad; and Yazīd b. Ibrāhīm al-Tustarī. As for Ibrāhīm b. Adham b. Manṣūr b. Yazīd b. Jābir, Abū Isḥāq al-Tamīmī—and it is said: al-ʿIjlī—he was one of the ascetics, originally from Balkh. He settled in Syria, entered Damascus, and transmitted hadith from his father, al-Aʿmash, Muḥammad b. Ziyād the companion of Abū Hurayrah, Abū Isḥāq al-Sabīʿī, and many others. A multitude transmitted from him, including Baqiyyah, al-Thawrī, Abū Isḥāq al-Fazārī, and Muḥammad b. Ḥimyar; and al-Awzāʿī related from him. On the authority of Abū Hurayrah, who said: I entered upon the Messenger of God ﷺ while he was praying sitting down, and I said: O Messenger of God, you are praying sitting down—what has befallen you? He said: "Hunger, O Abū Hurayrah." He said: So I wept, and he said: "Do not weep; for the severity of the Day of Resurrection will not afflict the hungry one if he seeks reward in the abode of this world." And on the authority of Abū Hurayrah, who said: The Messenger of God ﷺ said: "Verily, tribulation will come and sweep away the servants utterly, and the scholar will escape it by his knowledge." Al-Nasāʾī said: He is trustworthy, reliable, one of the ascetics. The Story of Ibrāhīm b. Adham's Guidance The master Abū al-Qāsim al-Qushayrī mentioned in his Risālah that Ibrāhīm b. Adham was one of the sons of kings. While he was hunting, he chased a fox or a hare, and a caller called out to him from the pommel of his saddle: "For this were you created, or for this were you commanded?" So he dismounted from his horse and came to a shepherd of his father's sheep, took a woolen jubbah and put it on, gave him his horse, his clothing, and what he had with him, and went into the desert. Then he entered Makkah, accompanied al-Thawrī and al-Fuḍayl b. ʿIyāḍ, entered Syria, and died there. The Piety and Asceticism of Ibrāhīm b. Adham He used to eat from the work of his own hands, such as harvesting, guarding orchards, and the like. Al-Qushayrī said: He saw in the desert a man who taught him the Greatest Name of God, and he supplicated with it afterward and saw al-Khiḍr, who said: "It was only my brother Dāwūd who taught you the Greatest Name of God." Then al-Qushayrī related it with a weak chain that is not sound. Ibn ʿAsākir also related it from another weak source, in which it says: He said: "It was Ilyās who taught you the Greatest Name." Al-Qushayrī said: Ibrāhīm b. Adham was of great standing in the matter of scrupulousness. It is related from him that he said: "Make your food wholesome, and it will not matter if you do not stand in prayer at night or fast during the day." It was said: His most frequent supplication was: "O God, transport me from the abasement of disobedience to You to the honor of obedience to You." It was said to Ibrāhīm b. Adham: "Meat has become expensive." He said: "Make it cheap—that is, do not buy it." Some said: A caller called out to him from above him, saying: "O Ibrāhīm, what is this play? Did you think that We created you in play and that you will not be returned to Us? [al-Muʾminūn: 115] Fear God, and take provision for the day of need." He said: So he dismounted from his mount, renounced the world, and began working for the Hereafter. Ibn ʿAsākir related—with a chain that contains weakness—about the beginning of Ibrāhīm b. Adham's affair. He said: One day I was in a lookout tower of mine in Balkh when a handsome shaykh came and shaded himself in its shadow, and he seized the reins of my heart. So I ordered my servant to summon him, and he entered. I offered him food, but he refused. I said: "From where have you come?" He said: "From beyond the river." I said: "Where do you intend to go?" He said: "The Hajj." I said: "At this time?"—and it was the first or second day of the first ten days of Dhū al-Ḥijjah—and he said: "God does what He wills." I said: "Companionship." He said: "If you desire that, your appointment is at night." When night came, he came to me and said: "Arise, in the name of God." So I took my travel clothes, and we walked as if the earth were being drawn from beneath us, and we passed by towns and said: "This is such-and-such, this is such-and-such." When morning came, he parted from me and said: "Your appointment is at night." When night came, he came to me, and we arrived at the Prophetic City and visited the tomb of the Prophet ﷺ. Then we traveled to Makkah and reached it at night, and we performed the Hajj with the people. Then we returned to Syria and visited Jerusalem, and he said: "I have resolved to reside in Syria." And I returned to my town of Balkh, traveling as the weak travel, until I returned to it, and I did not ask him his name. That was the beginning of my affair. It is also related from another questionable source. The Statements of the Scholars about Ibrāhīm b. Adham Abū Ḥātim al-Rāzī said, from Abū Nuʿaym, from Sufyān al-Thawrī: "Ibrāhīm b. Adham resembled Ibrāhīm al-Khalīl, and had he been among the Companions, he would have been a virtuous man." ʿAbd Allāh b. al-Mubārak said: "Ibrāhīm was a virtuous man with hidden qualities. I never saw him display glorification or any of his deeds, nor did he eat with anyone without being the last to lift his hand." Bishr b. al-Ḥārith al-Ḥāfī said: "Four were raised by God through wholesome food: Ibrāhīm b. Adham, Sulaymān al-Khawwāṣ, Wuhayb b. al-Ward, and Yūsuf b. Asbāṭ." Ibn ʿAsākir related by way of Muʿāwiyah b. Ḥafṣ: Ibrāhīm b. Adham heard only one hadith from Manṣūr, and he acted upon it and surpassed the people of his time. He said: Manṣūr related to us, from Ribʿī b. Ḥirāsh, who said: A man came to the Messenger of God ﷺ and said: "O Messenger of God, guide me to a deed by which God will love me and the people will love me." He said: "If you want God to love you, then detest the world; and if you want the people to love you, then whatever surplus of it you have, cast it to them." Abū Bakr b. Abī al-Dunyā said: Abū al-Rabīʿ related to us, from Idrīs, who said: Ibrāhīm b. Adham sat with some scholars, and they began discussing hadith while Ibrāhīm was silent. Then he said: "Manṣūr related to us." Then he fell silent and did not utter a letter until he rose from that gathering. One of his companions reproached him for that, and he said: "I still fear the harm of that gathering in my heart to this day." Rishdīn b. Saʿd said: Ibrāhīm b. Adham passed by al-Awzāʿī, who had a circle around him, and said: "If this circle were around Abū Hurayrah, he would be unable to handle them." So al-Awzāʿī arose and left them. Ibrāhīm b. Bashshār said: It was said to Ibn Adham: "Why do you not write down hadith?" He said: "I am occupied with three things: gratitude for blessings, seeking forgiveness for sins, and preparation for death." Then he cried out and lost consciousness, and they heard a caller saying: "Do not come between Me and My friends." Abū Ḥanīfah said one day to Ibrāhīm b. Adham: "You have been granted a good share of worship, so let knowledge be on your mind; for it is the head of worship and the support of the religion." Ibrāhīm b. Adham said: "How greatly has God blessed the poor! On the Day of Resurrection He will not ask them about zakah, nor about Hajj, nor about jihad, nor about maintaining kinship ties. He will only ask these wretched ones—meaning the rich." Shaqīq b. Ibrāhīm said: I met Ibn Adham in Syria, having previously seen him in Iraq with thirty guards before him. I said to him: "You left Khurasan and departed from your comfort?" He said: "I have enjoyed life here. I flee with my religion from one mountain peak to another. Whoever sees me says: 'Possessed,' or 'porter,' or 'sailor.'" Then he said: "It has reached me that the poor man will be brought on the Day of Resurrection and made to stand before God, Mighty and Majestic, and He will say to him: 'O My servant, why did you not perform the Hajj?' He will say: 'O Lord, you did not give me anything with which to perform it.' And God, Mighty and Majestic, will say: 'My servant has spoken truthfully. Take him to Paradise.'" And from Ibrāhīm b. Adham, who said: "I resided in Syria for twenty-four years, not coming for jihad or ribāṭ, but only to eat my fill of lawful bread." Ibrāhīm b. Adham said: "Sorrow is of two kinds: sorrow for you and sorrow against you. Your sorrow for the Hereafter and its good is for you, and your sorrow for this world and its adornment is against you." He said: "Asceticism is of three types: obligatory, recommended, and the asceticism of safety. Asceticism in what is forbidden is obligatory; asceticism from permissible desires is recommended; and asceticism from doubtful matters is safety." He and his companions used to deny themselves the bathhouse, cold water, and sandals, and they would not put spices in their salt. When he sat at a table with good food, he would toss the best of it to his companions and eat only bread and olives. Ibrāhīm b. Adham said: "Scant greed and desire beget truthfulness and scrupulousness, while abundant greed and desire beget grief and anxiety." A man said to him: "This is a jubbah that I would like you to accept from me." He said: "If you are rich, I will accept it; and if you are poor, I will not accept it." The man said: "I am rich." He said: "How much do you have?" He said: "Two thousand." He said: "Would you like it to be four thousand?" He said: "Yes." He said: "Then you are poor, and I will not accept it." A man said to him: "If only you would marry!" He said: "If I could divorce myself, I would do so." He stayed in Makkah for fifteen days with nothing with him, having no provision except sand with water. He prayed fifteen prayers with a single ablution. One day he ate on the bank of the river some moistened crumbs that Abū Yūsuf al-Ghasūlī placed before him, then he arose and drank from the river, then came back and lay on his back and said: "O Abū Yūsuf, if the kings and the sons of kings knew the bliss we are in, they would fight us with swords during the days of life for the pleasant living we enjoy." Abū Yūsuf said: "The people sought rest and bliss but missed the straight path." Ibrāhīm smiled and said: "Where did you get this speech?" One day while he was in al-Maṣṣīṣah with a group of his companions, a rider came to him and said: "Which of you is Ibrāhīm b. Adham?" He was pointed out to him, and he said: "O my master, I am your servant. Your father has died and left wealth that is with the judge, and I have brought you ten thousand dirhams to spend on yourself until you reach Balkh, along with a horse and a mule." Ibrāhīm remained silent for a long while, then raised his head and said: "If you are truthful, then the dirhams, the horse, and the mule are yours, and do not tell anyone about it." It is said that he later went to Balkh, took the wealth from the ruler, and gave all of it in the way of God. He was with one of his companions, and they stayed for two months without obtaining anything to eat. Ibrāhīm said to him: "Enter this thicket"—and that was on a winter day. He said: So I entered and found a tree with abundant peaches, and I filled my bag from it, then came out. He said: "What do you have with you?" I said: "Peaches." He said: "O weak in certainty, had you been patient you would have found fresh ripe dates, just as Maryam bt. ʿImrān was provided." One of his companions complained to him of hunger, so he prayed two rakʿahs, and suddenly there were many dinars around him. He said to his companion: "Take one dinar from them." He took it and bought food for them with it. They mentioned that he used to work as a laborer, then go and buy white bread and butter, and sometimes roast meat, sweet dishes, and khabīṣ, and feed it to his companions while he was fasting. When he broke his fast, he would eat poor food and deprive himself of good food in order to prefer others with it, seeking to win their hearts, endear himself, and show affection to them. Al-Awzāʿī hosted Ibrāhīm b. Adham, and Ibrāhīm ate sparingly. He said: "Why are you eating sparingly?" He said: "Because you were sparing in the food." Then Ibrāhīm prepared abundant food and invited al-Awzāʿī. Al-Awzāʿī said: "Do you not fear that this is extravagance?" He said: "No. Extravagance is only in disobedience to God. As for what a man spends on his brothers, that is part of the religion." It is mentioned that he once harvested for twenty dinars, and then sat with a companion at a cupper's to have their heads shaved and be cupped. The cupper seemed annoyed with them and occupied himself with others, and his companion was hurt by that. Then the cupper turned to them and said: "What do you want?" Ibrāhīm said: "I want you to shave my head and cup me." He did so, and Ibrāhīm gave him those twenty dinars and said: "I wanted you never to despise a poor man after this." Maḍāʾ b. ʿĪsā said: "Ibrāhīm did not surpass his companions in fasting or prayer, but in charity and generosity." Some of the Sayings of Ibrāhīm b. Adham Ibrāhīm b. Adham used to say: "Flee from people as you flee from a ravening lion, but do not fail to attend the Friday prayer and the congregation." When he traveled with one of his companions, Ibrāhīm would serve him, and when he attended a gathering, it was as if birds were on their heads out of awe and reverence for him. He and Sufyān al-Thawrī would sometimes converse through the whole night until morning, and al-Thawrī would be guarded in his speech with him. He saw a man, and it was said to him: "This is the killer of your maternal uncle." So he went to him, greeted him, gave him a gift, and said: "It has reached me that a man does not attain the degree of certainty until his enemy feels safe from him." A man said to him: "Blessed are you! You have spent your life in worship and left the world and wives." He said: "Do you have dependents?" He said: "Yes." He said: "The man's anxiety for his dependents—meaning at times of need—is better than worship of so many and so many years." Al-Awzāʿī saw him in Beirut with a bundle of firewood on his neck and said: "O Abū Isḥāq, your brothers would spare you this." He said to him: "Be quiet, O Abū ʿAmr. It has reached me that when a man stands in a position of humiliation in seeking what is lawful, Paradise becomes incumbent for him." Ibrāhīm b. Adham left Jerusalem and passed by Tiberias, and the guards seized him on the road. They said: "Are you a slave?" He said: "Yes." They said: "A runaway?" He said: "Yes." So they imprisoned him. The people of Jerusalem heard of his situation and came in a body to the governor of Tiberias and said: "Why have you imprisoned Ibrāhīm b. Adham?" He said: "I did not imprison him." They said: "Indeed, he is in your prison." So he summoned him and said: "Why were you detained?" He said: "Ask the guards." They said: "Are you a slave?" I said: "Yes, and I am a slave of God." They said: "And are you a runaway?" I said: "Yes, and I am a slave fleeing from my sins." So he released him. His Virtues and Miracles They mentioned that he was traveling with a group when a lion appeared on the road. Ibrāhīm b. Adham advanced toward it and said: “O lion, if you have been commanded concerning us to do something, then proceed to what you were commanded; otherwise, turn back the way you came.” They said: The beast turned away, going off and lashing its tail. Then Ibrāhīm came to us and said: “Say: O God, guard us with Your eye that does not sleep, shelter us with Your support that cannot be sought, and have mercy on us by Your power over us. Let us not perish while You are our hope, O God, O God, O God.” Khalaf b. Tamīm said: I have continued to say it ever since I heard it, and neither a thief nor anyone else has ever confronted me. Other supporting accounts of this have been related through various chains. It is related that one night while he was praying, three lions came to him. One of them advanced toward him, sniffed his clothes, then went and crouched near him. The second came and did the same, and the third did likewise, while Ibrāhīm continued his prayer. When it was the time before dawn, he said to them: “If you have been commanded to do something, come on; otherwise, depart.” So they departed. Once he climbed a mountain in Makkah with a group of people. He said to them: “If a friend of God were to say to a mountain, ‘Move!’, it would move.” The mountain trembled beneath him, so he kicked it with his foot and said: “Be still, for I only struck you as an example for my companions.” In another version: the mountain was Abū Qubays. Once he boarded a ship. One day waves overwhelmed them from every direction. Ibrāhīm wrapped his head in his cloak and lay down. The people of the ship cried out loudly, woke him, and said: “Do you not see the distress we are in?” He said: “This is not distress; distress is needing people.” Then he said: “O God, You have shown us Your power, so show us Your pardon.” The sea became as if it were a bowl of oil. The owner of the ship had demanded from him two dinars as the fare for carrying him, and kept pressing him. Once he went out with him to an island in the sea and said: “Where are the two dinars?” Ibrāhīm performed ablution, prayed two rakʿahs, and supplicated. Suddenly, everything around him was filled with dinars. He said to him: “Take your due, do not take more, and do not mention this to anyone.” It is related from Ḥudhayfah al-Marʿashī, who said: Ibrāhīm b. Adham and I took shelter in a ruined mosque in Kufa. Several days had passed during which we had eaten nothing. He said to me: “You seem hungry.” I said: “Yes.” He took a scrap of parchment and wrote on it: “In the name of God, the Compassionate, the Merciful. You are the One sought in every state, the One pointed to by every meaning: I am praising, I am thankful, I am mindful, I am hungry, I am exhausted, I am naked; these are six, and I guarantee half of them. So You guarantee the other half, O Creator. My praise of other than You is the blaze of a fire I have entered; so protect Your little servant from entering the Fire.” Then he said to me: “Go out, and do not attach your heart to other than God. Give this note to the first man you meet.” I went out, and there was a man on a mule. I handed it to him. When he read it, he wept, gave me six hundred dinars, and departed. I asked a man: “Who is that on the mule?” He said: “He is a Christian.” I went back to Ibrāhīm and told him. He said: “Now he will come and embrace Islam.” It was not long before the man came, fell at Ibrāhīm’s head, and embraced Islam. Ibrāhīm used to say: “Our home is ahead of us, and our life is after our death, either to Paradise or to the Fire.” Ibrāhīm used to say: “Picture for your heart’s eye the presence of the Angel of Death and his helpers coming to seize your soul, and consider how you will be. Picture for it the terror of the rising, and the questioning of Munkar and Nakīr, and consider how you will be. Picture for it the Resurrection, its terrors and frights, the presentation and the reckoning, and consider how you will be.” Then he let out a cry and fell down in a swoon. He saw a man among his companions laughing and said to him: “Do not covet what will not be, and do not despair of what will be.” It was said to him: “How is this, O Abū Isḥāq?” He said: “Do not covet permanence while death seeks you. How can one who dies and does not know where he will go laugh — to Paradise or to the Fire? And do not despair of what will be: death will come to you morning or evening.” Then he said: “Ah! Ah!” Then he fell down in a swoon. He used to say: “Why do we complain of our poverty to one like ourselves, and not ask our Lord to remove it?” Then he would say: “Bereft is the mother of a servant who loves this world and forgets what is in the treasuries of his Master.” He said: “If at night you are asleep, by day you wander aimlessly, and in acts of disobedience you persist, then how can the One who stands watch over your affairs be pleased?” One of his companions saw him in the mosque of Beirut weeping and striking his head with his hands. He said: “What makes you weep?” He said: “I remembered a day in which hearts and eyes will be overturned.” He said: “Every time you gaze deeply into the mirror of repentance, the ugliness of the blemish of disobedience becomes clear to you.” He wrote to al-Thawrī: “Whoever knows what he seeks, what he spends becomes easy for him. Whoever lets his gaze roam free, his sorrow grows long. Whoever lets his hope run free, his deeds turn evil. Whoever lets his tongue run free kills himself.” His poetic sayings A governor asked him: “Where does your livelihood come from?” He began to recite: We patch up our world by tearing our religion apart, so neither does our religion remain nor what we patch. He often quoted these verses: Because of the evils this world promises, the infant cries at the hour he is born. Otherwise, why would he weep over it, when it is more spacious and more comfortable than what he was in? When he beholds the world, he cries out as if he sees and hears what he will meet of its harm. He also used to quote these verses: I have seen sins kill hearts, and humiliation follows their persistence. Abandoning sins is the life of hearts, and the soul’s good is disobeying them. Nothing has ruined religion but kings, and wicked rabbis and monks. They sold their souls and gained nothing, and the price of the sale did not rise. The people have fallen upon a carcass whose stench is plain to the discerning. Ibrāhīm b. Adham said: “Scrupulousness is perfected only by making all creatures equal in your heart, by occupying yourself with your own sin rather than their faults, and by using gracious words from a humble heart for a majestic Lord. Reflect on your sin and repent to your Lord, and scrupulousness will be firmly established in your heart. Cut off all hope except from your Lord.” He also said: “It is not among the marks of love to love what your Beloved hates. Our Master condemned this world, and we have praised it. He abhorred it, and we have loved it. He made us renounce it, and we have preferred it. He urged us to seek it, promised you the ruin of the world, and you fortified it. He forbade you from seeking it, and you sought it. He warned you against treasures, and you hoarded them. Its calls invited you to this deceiver, and you answered its herald swiftly. It deceived you with its delusion, gave you false hopes, and you affirmed its wishes in submission. You roll about in its flowers, take pleasure in its delights, turn about in its lusts, and defile yourselves with its consequences. You scratch with the claws of greed at its treasuries and dig with the picks of avarice in its mines.” A man complained to Ibrāhīm b. Adham about having many dependents. He said: “Send to me from among them one whose provision is not from God.” The man fell silent. Ibrāhīm b. Adham said: “I passed through one of the mountains of Syria, and there was a stone on which was written in Arabic: Every living thing, even if it remains, draws from a lifespan. So act today and strive, and beware death, O wretch. While I stood reading and weeping, suddenly a man with disheveled hair, dusty, wearing a woolen cloak, greeted me and said: “What makes you weep?” I said: “This.” He took my hand and walked a short distance. There was a great rock like a miḥrāb. He said: “Read and weep, and do not fall short.” He himself stood to pray. On its top was a clear Arabic inscription: Do not seek standing when your standing is fallen before the King, but set your standing right. On the other side was a clear Arabic inscription: Whoever does not trust in decree and destiny will meet many harmful cares. On its left side was a clear Arabic inscription: How beautiful is piety, and how ugly is obscenity. Everyone is taken for what he has earned, and with God is the recompense. At the bottom of the miḥrāb, a cubit or more above the ground: Success and wealth are only in piety toward God and in deeds. He said: When I finished reading, I turned around, and the man was not there. I do not know whether he left or was hidden from me. Ibrāhīm b. Adham said: “The heaviest deeds in the balance are those heaviest on the bodies. Whoever fulfills the deed is given its reward in full. Whoever does not act departs from this world to the Hereafter with neither little nor much.” He also said: “Any ruler who is not just is in the same rank as a thief. Any scholar who is not scrupulous is in the same rank as a wolf. Anyone who serves other than God is in the same rank as a dog.” He also said: “We have made our speech correct so that we do not err, but we have erred in action so that we are no longer correct.” He said: “When we saw a young man speaking in a gathering, we despaired of any good from him.” Ibrāhīm said to his companions: “Keep apart from people, and do not cut yourselves off from Friday prayer or the congregation.” The exhortation of Ibrāhīm b. Adham From Aḥmad b. Muḥammad al-Ḥalabī: I heard Sarī al-Saqaṭī say: I heard Bishr b. al-Ḥārith al-Ḥāfī say: Ibrāhīm b. Adham said: I came upon a monk in Mount Lebanon. He looked down at me, and I said to him: “Exhort me.” He began to recite: Keep apart from people so that they count you as a monk. A time that has shaded me has shown me wonders. Turn people about however you like, and you will find them scorpions. Bishr said: I said to Ibrāhīm: “This is the monk’s exhortation to you, so you exhort me.” He began to recite: Be wild of brothers; do not seek a companion, do not take an intimate friend, and do not seek a comrade. Be Samaritan in deed, of Adam’s progeny, and be solitary as much as you can, keeping apart. Brothers, love, and brotherhood have become corrupt, so you see nothing but a taster and a liar. I said: Were it not that one might be called decadent, and my states denied, I would have become a monk. Sarī said: I said to Bishr: “This is Ibrāhīm’s exhortation to you, so you exhort me.” He said: “Keep to your house.” I said: “It has reached me from al-Ḥasan that he said: ‘Were it not for the night and meeting brothers, I would not care when I died.’” He began to recite: O you who delight in seeing brothers, gently, are you safe from Satan’s schemes? Hearts have emptied of the return and its remembrance, and busied themselves with greed and loss. The gatherings of those you see and their talk are about tearing the veil of what is hidden and joining two in a qur’ān. Al-Ḥalabī said: I said to Sarī: “This is Bishr’s exhortation to you, so you exhort me.” He said: “Keep to obscurity.” I said: “I love that.” He began to recite: O you who claim to desire obscurity, if it is true, then prepare qualities: Abandoning gatherings and mutual reminding, my brother, and make your going out for prayer like a phantom. Rather, be alive in it as if you were dead, from whom no relative hopes for union. ʿAlī b. Muḥammad al-Qaṣrī said: I said to al-Ḥalabī: “This is Sarī’s exhortation to you, so you exhort me.” He said: “My brother, the deeds most beloved to God are those directed to Him from a heart that renounces this world. Renounce this world and God will love you.” Then he began to recite: You are in a house of dispersal, so prepare for your dispersal. Make this world like a day you fasted from your desires. And make the breaking of your fast, when you have fasted, the day of your death. Ibn Khurrazād said: I said to ʿAlī: “This is al-Ḥalabī’s exhortation to you, so you exhort me.” He said to me: “Guard your time, devote yourself for God, mighty and majestic, and strip from your heart the value of things. By that, your secret will become clear to you and your remembrance pure.” Then he recited to me: Your life is breaths that are counted; whenever one of them passes, a part of you is diminished by it. You wake in decrease and you evening in the like, and you have no sound mind to feel the loss. What gives you life kills you every hour, and a driver drives you who intends to mock you. Abū Muḥammad said: I said to Aḥmad: “This is ʿAlī’s exhortation to you, so exhort me.” He said: “My brother, keep to obedience, beware of leaving the door of contentment, set right your abode, do not prefer your desire, do not sell your Hereafter for your world, and occupy yourself with what concerns you by abandoning what does not concern you.” Then he recited to me: I have regretted what came from me with a regret, and whoever follows what the soul desires will regret. So fear, that you may be secure after your death; you will meet a just Lord who does not wrong. There is no restrainer for one deluded by his world; he will regret if his foot slips, so know. Al-Qāḍī Abū Muḥammad b. Rāmīn said: I said to Abū Muḥammad: “This is Aḥmad’s exhortation to you, so you exhort me.” He said: “Know, may God have mercy on you, that God, mighty and majestic, brings servants down where their hearts have settled with their concerns. Look where your heart has settled. Know that hearts are brought near according to what is brought near to them, so look who is near to your heart.” And he recited to me: Hearts of men dwell in the veil, while their spirits reside in what is there, with the spirit of the bliss of intimacy in the might of His nearness; by singling out the oneness of the King they are transformed. To them in the courtyard of nearness, from His pure kindness, come bounties of giving whose affair is great. Al-Ḥāfiẓ Abū Bakr al-Khaṭīb said: I said to al-Qāḍī Abū Muḥammad b. Rāmīn: “This is al-Ḥumaydī’s exhortation to you, so exhort me.” He said: “Fear God, trust in Him, and do not accuse Him, for His choice for you is better than your choice for yourself.” And he recited to me: Take God as a companion, and leave people aside. Try people however you like, and you will find them scorpions. Abū al-Faraj Ghayth al-Ṣūrī said: I said to al-Khaṭīb al-Baghdādī: “This is Ibn Rāmīn’s exhortation to you, so you exhort me.” He said: “Beware of your soul, which is the bitterest of your enemies, lest you follow it in its desire, for that is your most intractable disease. Clothe yourself in fear of God by opposing it, and repeat to your heart the mention of its characteristics and descriptions, for it is the one that commands evil and indecency, and leads whoever obeys it to the watering places of destruction and affliction. In all your affairs, aim at seeking truthfulness, and do not follow desire lest it lead you astray from the path of God. God has guaranteed for whoever opposes his desire that He will make the abode of eternity his resting place and refuge.” Then he recited for himself: If you seek pure right guidance in the affair of your world and the return, then oppose the soul in its desire; desire is the gatherer of corruption. The death of Ibrāhīm b. Adham Al-Ḥāfiẓ Ibn ʿAsākir said: What is well attested is that Ibrāhīm b. Adham died in the year 162 AH. Others said: in 161. It is also said: in 163. The correct view is what Ibn ʿAsākir said, as we have mentioned. And praise belongs to God. They mentioned that he died on one of the islands of the Sea of the Byzantines while he was garrisoned there, and that on the night of his death he went to the privy about twenty times, renewing his ablution after each time. When death overcame him, he said: 'String my bow for me.' He grasped the bow and died in that state, may God have mercy on him and honor his resting place. Abū Saʿīd Ibn al-Aʿrābī said: Muḥammad b. ʿAlī b. Zayd al-Ṣāʾigh related to us, saying: I heard al-Shāfiʿī say: I heard al-Sirrī b. Ḥayyān say — and Sufyān was impressed by him —: The world starved them so they starved, and the God-fearing man remained / Thus bridled from the comforts of life. The brother of Ṭayyiʾ, Dāwūd, is among them, and Misʿar, / And among them Wuhayb, and the stranger Ibn Adhamā. And in Ibn Saʿīd is a model of piety and understanding, / And in al-Wārith al-Fārūq, a truth advanced. Suffice you of them al-Fuḍayl with his son, / And Yūsuf, if he did not fail to submit. Those are my companions and the people of my affection, / So may the Lord of Majesty bless them and grant them peace. The arrowheads of spears did not harm the God-fearing man, / And the God-fearing man remained more mighty and more honored. Piety has always shown you upon the youth, / When he purified piety, a brand of glory. Al-Bukhārī narrated in the Book of Etiquette from Ibrāhīm b. Adham, and al-Tirmidhī included for him in his Jāmiʿ a suspended hadith regarding wiping over the leather socks. Dāwūd al-Ṭāʾī As for Dāwūd al-Ṭāʾī, he is Dāwūd b. Nuṣayr al-Ṭāʾī, Abū Sulaymān al-Kūfī, the jurist and ascetic. He took jurisprudence from Abū Ḥanīfah. Sufyān b. ʿUyaynah said: Then he abandoned the pursuit of jurisprudence and turned to worship, and buried his books. ʿAbd Allāh b. al-Mubārak said: And is the matter anything but what Dāwūd al-Ṭāʾī was upon? Yaḥyā b. Maʿīn said: He was trustworthy. Al-Khaṭīb al-Baghdādī said: He abandoned jurisprudence and turned to worship until he died, and he had come to Baghdad during the reign of al-Mahdī, then returned to Kufa. He died in the year one hundred and sixty. It is also said: in the year one hundred and sixty-five. I say: Our shaykh Abū ʿAbd Allāh al-Dhahabī mentioned in his History that he died in this year, meaning the year one hundred and sixty-two. And God knows best. Sufyān b. Ḥusayn b. Ḥasan, client of Banū Sulaym Sufyān b. Ḥusayn b. Ḥasan, client of Banū Sulaym. It is also said: client of ʿAbd al-Raḥmān b. Samurah. His kunya was Abū Muḥammad, and it is also said Abū al-Ḥasan. He narrated from al-Ḥasan al-Baṣrī, Ibn Sīrīn, and al-Zuhrī, and he was trustworthy. Shuʿbah, Hushaym, and Yazīd b. Hārūn narrated from him. He was from the people of Wāsiṭ, then he came to Baghdad, and al-Manṣūr attached him to al-Mahdī, so he taught him, and he went out with him to al-Rayy. He died in al-Rayy during the caliphate of al-Mahdī. ʿAbbād b. ʿAbbād, Abū ʿUtbah al-Khawwāṣ ʿAbbād b. ʿAbbād, Abū ʿUtbah al-Khawwāṣ. [The author said]: Thus al-Bukhārī and others mentioned him, but he was famous as Abū ʿUbaydah al-Khawwāṣ. He was among the people of ecstasy and longing, and he transmitted hadith from al-Awzāʿī and others. From ʿAbd al-Aʿlā b. Sulaymān who said: I saw Abū ʿUbaydah al-Khawwāṣ with a rag on his navel and a rag on his neck, walking and saying: 'Oh my longing for the One who sees me while I do not see Him.' From ʿUqbah b. Faḍālah who said: I heard Abū ʿUbaydah al-Khawwāṣ after he had grown old, holding his beard and weeping and saying: 'I have grown old, so set me free.' ʿĪsā b. Abī ʿĪsā ʿĪsā b. Abī ʿĪsā, whose name was Māhān, and whose kunya was Abū Jaʿfar al-Tamīmī. His origin was from Marw, and he settled in al-Rayy and died there, so he was attributed to it. He heard from ʿAṭāʾ b. Abī Rabāḥ, ʿAmr b. Dīnār, Qatādah, Manṣūr b. al-Muʿtamir, and others. Shuʿbah, Jarīr, and Wakīʿ narrated from him, and he was trustworthy and truthful. However, he had a poor memory and erred often. He was a friend of Sufyān, then he was tested by keeping company with them, wearing black, and accompanying al-Mahdī in a howdah to Makkah, so Sufyān abandoned him. From Bishr b. al-Ḥārith who said: Abū Jaʿfar al-Rāzī was a friend of Sufyān al-Thawrī, and he had merchandise with him. He used to perform the pilgrimage frequently. When he came to Kufa, Sufyān would meet him from the bridge, and when he left for Makkah, he would escort him to al-Najaf. One year he came to the City of Peace, and the blind gathered around him. They said: 'O Abū Jaʿfar, speak to the Commander of the Faithful for us, for he has appointed over us a man who cuts off our stipends and treats us badly.' He did not respond to them at all. This reached Sufyān, so he met him at the bridge and escorted him until he passed al-Najaf, and increased his kindness. The next year Abū Jaʿfar came intending the pilgrimage, and the blind gathered around him and spoke to him as they had the previous year. He felt compassion for them, so he went to the Gate of Gold and said to the chamberlain: 'Ask permission for me to enter upon the Commander of the Faithful and inform him that Abū Jaʿfar al-Rāzī is at the gate.' The messenger hastened to say: 'Enter.' He entered upon al-Manṣūr, who honored him greatly and began asking about his affairs and whether he needed anything. He said: 'Yes,' and told him the story of the blind. Al-Manṣūr said: 'Their scribe will be dismissed, and I will appoint over them whomever they love, and we order ten thousand dirhams for Abū Jaʿfar for asking us this need.' When the dirhams came into his hand, he was at a loss and knew he had erred. He sat by the palace wall, then called for rags and made them into purses and distributed them among a people, then shook out his garment with none of it left. This reached Sufyān al-Thawrī, and when Abū Jaʿfar al-Rāzī entered Kufa, Sufyān hid from him. He sought him but could not find him, and asked about him but was not directed to him. Some of Sufyān's brethren criticized him for this, and said to him: 'Do you have a need for him?' He said: 'Yes.' He said: 'Write a letter and give it to me, and I will deliver it to him.' So he wrote a letter and gave it to him. He said: I took the letter to Sufyān and found him in an upper room, lying on his back facing the qiblah. I greeted him, showed the letter, and said: 'A letter from Abū Jaʿfar al-Rāzī.' He said: 'Read it.' I read it, and he said to me: 'Write the reply on its back.' I wrote: In the name of God, the Merciful, the Compassionate. And I said: 'What shall I write?' He said: 'Write: "Cursed were those who disbelieved among the Children of Israel by the tongue of David" to the end of the verse... Return to us our merchandise, we have no need of its profits.' He said: I brought him the letter while the people at that time were numerous in Kufa. He looked at the letter, and they all agreed to send two letters to Ibn Abī Laylā without informing him from whom the letter came or who wrote the reply, in order to know his opinion. So they sent the two letters. He looked at them and said: 'As for the first, it is the letter of a flattering man; and as for the reply, it is the reply of a man who desires God by his action.' Muḥammad b. Jaʿfar b. ʿUbayd Allāh b. al-ʿAbbās Muḥammad b. Jaʿfar b. ʿUbayd Allāh b. al-ʿAbbās b. ʿAbd al-Muṭṭalib. He was virtuous, devout, intelligent, and sagacious, famous for generosity and manly virtue, and he had a special closeness to al-Manṣūr. From Yaḥyā b. Zakariyyā, client of ʿAlī b. ʿUbayd Allāh, from his father, who said: Al-Manṣūr was delighted by Muḥammad b. Jaʿfar b. ʿUbayd Allāh b. al-ʿAbbās for his companionship, conversation, and jesting, and he took pleasure in his talk. He was a man of letters, intelligent, and eloquent. Because of his good standing with al-Manṣūr and his great esteem in his eyes, people resorted to him for their needs, and he would speak to al-Manṣūr about them and he would fulfill them, until he overwhelmed him with requests and went to excess. So al-Manṣūr ordered al-Rabīʿ to bar him. When he was barred, he sat in his house for days, and al-Manṣūr thirsted for the sight of him and longed to converse with him. He said: 'O Rabīʿ, all the pleasures of your master have become worn out and shabby in his eyes except his pleasure in conversing with Muḥammad b. Jaʿfar, which renews itself every day. But it has been spoiled for me by the needs of the people that he brings to me. So devise a plan for your master in what has spoiled his pleasure.' Al-Rabīʿ said: 'I will do so, O Commander of the Faithful,' and left his presence. He came to Muḥammad b. Jaʿfar and reproached him for burdening al-Manṣūr with the needs of the people, and asked him to refrain from that. He defended himself regarding what he was reproached for and promised not to ask him for any need for anyone, and he instructed him to go early to al-Manṣūr. He returned to al-Manṣūr and informed him of that. A group of Quraysh who had come to Iraq with their needs heard about the matter of Muḥammad b. Jaʿfar and al-Rabīʿ, and that he was resolved to go early to al-Manṣūr, so they wrote their needs on slips of paper and stood with them on the road of Muḥammad b. Jaʿfar. When he went early to al-Manṣūr, they presented them to him and appealed to him by their kinship and sought intercession through their ties of blood, asking him to convey their slips to al-Manṣūr. He excused himself and asked them to release him from that, but they refused and persisted. He said: 'I will not speak to al-Manṣūr about a need for anyone. But if you would like to place your slips in my sleeve, do so.' So they put their slips into his sleeve, and he went on until he entered upon al-Manṣūr while he was in the Green Dome overlooking the City of Peace and the Tigris and al-Ṣarāh and the orchards and farms around it. Al-Manṣūr reproached him, and he defended himself, then conversed with him for a while. Al-Manṣūr said to him: 'Do you not see the beauty of this vantage point of ours?' He said: 'I do, O Commander of the Faithful. May God bless you in what He has given you and congratulate you on the completion of His favor upon you. Neither the Arabs in the era of Islam nor the Persians in the era of unbelief built a city more fortified, more beautiful, or more comprehensive in praiseworthy qualities than it. However, O Commander of the Faithful, one trait has made it ugly in my eyes.' He said: 'And what is it?' He said: 'I have no estate in it.' He smiled, then said: 'I will beautify it in your eyes with three estates that I will grant you in its outskirts. Come early to the Commander of the Faithful and he will register them for you.' He said: 'You, by God, O Commander of the Faithful, are easy of access and generous in benefits. May God make the remainder of your life greater than what has passed, for you have been dutiful and excelled, you have given and been abundant, and you have bestowed and been liberal.' The slips appeared from his sleeve while he was thanking him, and he began pushing them back into his sleeve and saying: 'Return, humiliated.' The caliph laughed and said: 'By the right of the Commander of the Faithful upon you, tell me the story of these slips.' So he informed him. He said: 'You have refused, O son of the teacher of good, anything but generosity. Fulfill your promise to the people and throw them from your sleeve so that we may look into their needs.' So he threw them before him, and he examined them, then handed them to al-Rabīʿ, then turned to him and quoted the words of Imruʾ al-Qays: We are not, though our lineages are noble, / Ones to rely upon our lineages one day. We build as our forefathers used to build, / And we do as they did. And he said: 'The Commander of the Faithful has fulfilled their needs,' and he ordered them to meet al-Rabīʿ. Muḥammad said: I left his presence having profited and caused profit. In this year died ʿAbd al-Raḥmān b. Ziyād b. Anʿam, the judge of Ifrīqiyah, and he had passed ninety years. The cause of his death was that he ate fish at the house of Yazīd b. Ḥātim, then drank milk. Yaḥyā b. Māsawayh the physician was present and said: 'If medicine is true, the shaykh will die tonight.' He died that very night. And God knows best.
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