Tarikh (al-Tabari) 2952
Then the year 167 AH began
بَشَّارُ بْنُ بُرْدٍ ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ بَشَّارُ بْنُ بُرْدٍ، أَبُو مُعَاذٍ الشَّاعِرُ ، مَوْلَى عَقِيلٍ. وُلِدَ أَعْمَى، وَكَانَ يُشَبِّهُ الْأَشْيَاءَ فِي شِعْرِهِ، فَيَأْتِي بِمَا لَا يَقْدِرُ الْبُصَرَاءُ عَلَيْهِ، فَقِيلَ [لَهُ] يَوْمًا وَقَدْ قَالَ: كَأَنَّ مَثَارَ النَّقْعِ فَوْقَ رُءُوسِنَا وَأَسْيَافَنَا لَيْلٌ تَهَاوَى كَوَاكِبُهُ مَا قَالَ أَحَدٌ أَحْسَنَ مِنْ هَذَا التَّشْبِيهِ، فَمِنْ أَيْنَ لَكَ هَذَا وَلَمْ تَرَ الدُّنْيَا قَطُّ؟ فَقَالَ: إِنَّ عَدَمَ النَّظَرِ يُقَوِّي ذَكَاءَ الْقَلْبِ، وَيَقْطَعُ عَنْهُ الشُّغْلَ بِمَا تَنْظُرُ إِلَيْهِ مِنَ الْأَشْيَاءِ، فَيَتَوَفَّرُ حِسُّهُ وَتَذْكُو قَرِيحَتُهُ. وَكَانَ الْأَصْمَعِيُّ يَقُولُ: بَشَّارٌ خَاتِمَةُ الشُّعَرَاءِ، وَاللَّهِ لَوْلَا أَنَّ أَيَّامَهُ تَأَخَّرَتْ لَفَضَّلْتُهُ عَلَى كَثِيرٍ مِنْهُمْ. قَالَ الْجَاحِظُ: كَانَ بَشَّارٌ شَاعِرًا خَطِيبًا صَاحِبَ مَنْثُورٍ وَمِرْوَاجٍ وَسَجْعٍ وَرَسَائِلَ، وَهُوَ الْمُقَدَّمُ مِنَ الشُّعَرَاءِ الْمُحْدَثِينَ وَهُوَ بَصْرِيٌّ قَدِمَ بَغْدَادَ. وَقَالَ أَبُو تَمَّامٍ الطَّائِيُّ: أَشْعَرُ النَّاسِ وَأَشْبَهُهُمْ فِي الشِّعْرِ كَلَامًا بَعْدَ الطَّبَقَةِ الْأُولَى بَشَّارٌ، وَالسَّيِّدُ وَأَبُو نُوَاسٍ، وَمُسْلِمُ بْنُ الْوَلِيدِ بَعْدَهُمْ. وَقَالَ أَبُو عُبَيْدَةَ مَعْمَرُ بْنُ الْمُثَنَّى: قَالَ بَشَّارٌ الشِّعْرَ وَلَمْ يَبْلُغْ عَشْرَ سِنِينَ، وَقَالَ ثَلَاثَةَ عَشَرَ أَلْفَ بَيْتٍ جَيِّدٍ، وَلَا يَكُونُ عَدَدُ شِعْرِ الْجَاهِلِيَّةِ وَالْإِسْلَامِ هَذَا الْعَدَدَ. قَالَ: وَكَانَ بَشَّارٌ يَهْوَى امْرَأَةً مِنْ أَهْلِ الْبَصْرَةِ يُقَالُ لَهَا عُبَيْدَةُ، فَخَرَجَتْ عَنِ الْبَصْرَةِ مَعَ زَوْجِهَا إِلَى عُمَانَ [فَقَالَ بَشَّارٌ]: هَوَى صَاحِبِي رِيحَ الشَّمَالِ إِذَا جَرَتْ وَأَشْهَى لِقَلْبِي أَنْ تَهُبَّ جَنُوبُ وَمَا ذَاكَ إِلَّا أَنَّهَا حِينَ تَنْتَهِي تَجِيءُ وَفِيهَا مِنْ عُبَيْدَةَ طِيبُ عَذِيرِي مِنَ الْعُذَّالِ يَعْذِلُونَنِي شِفَاهًا وَمَا فِي الْعَاذِلِينَ لَبِيبُ يَقُولُونَ لَوْ عَزَّيْتَ قَلْبَكَ لَارْعَوى فَقُلْتُ وَهَلْ لِلْعَاشِقِينَ قُلُوبُ إِذَا انْطَلَقَ الْقَوْمُ الْجُلُوسُ فَإِنَّنِي مُكِبٌّ كَأَنِّي فِي الْجَمِيعِ غَرِيبُ وَقِيلَ لِأَبِي حَاتِمٍ مَنْ أَشْعَرُ النَّاسِ؟ قَالَ: الَّذِي يَقُولُ: وَلَهَا مَبْسِمٌ كَثَغْرِ الْأَقَاحِي وَحَدِيثٌ كَالْوَشْيِ وَشْيِ الْبُرُودِ نَزَلَتْ فِي السَّوَادِ مِنْ حَبَّةِ الْقَلْبِ وَزَادَتْ زِيَادَةَ الْمُسْتَزِيدِ عِنْدَهَا الصَّبْرُ عَنْ لِقَائِي وَعِنْدِي زَفَرَاتٌ يَأْكُلْنَ صَبْرَ الْجَلِيدِ يَعْنِي: بَشَّارًا - وَكَانَ يُقَدِّمُهُ عَلَى جَمِيعِ النَّاسِ. فَبَلَغَ الْمَهْدِيَّ أَنَّ بَشَّارًا قَدْ هَجَاهُ، وَشَهِدَ قَوْمٌ أَنَّهُ زِنْدِيقٌ، فَأَمَرَ الْمَهْدِيُّ بِضَرْبِهِ، فَضُرِبَ ضَرْبَ التَّلَفِ، فَمَاتَ فِي هَذِهِ السَّنَةِ. وَقِيلَ: فِي سَنَةِ ثَمَانٍ، وَقَدْ بَلَغَ نَيِّفًا وَتِسْعِينَ سَنَةً. جَعْفَرُ بْنُ زِيَادٍ جَعْفَرُ بْنُ زِيَادٍ، أَبُو عَبْدِ اللَّهِ ، وَقِيلَ: أَبُو عَبْدِ الرَّحْمَنِ الْأَحْمَرُ الْكُوفِيُّ. حَدَّثَ عَنْ بَيَانِ بْنِ بِشْرٍ، وَمَنْصُورِ بْنِ الْمُعْتَمِرِ، وَأَبِي إِسْحَاقَ الشَّيْبَانِيِّ، رَوَى عَنْهُ: سُفْيَانُ بْنُ عُبَيْدَةَ، وَوَكِيعٌ وَغَيْرُهُمَا. وَكَانَ قَدْ خَرَجَ إِلَى خُرَاسَانَ فَبَلَغَ الْمَنْصُورَ عَنْهُ أَمْرٌ يَتَعَلَّقُ بِالْإِمَامَةِ، وَأَنَّهُ مِمَّنْ يَرَى رَأْيَ الرَّافِضَةِ، فَوَجَّهَ إِلَيْهِ مَنْ قَبَضَ عَلَيْهِ، وَحَمَلَهُ إِلَى بَغْدَادَ وَأَوْدَعَهُ السِّجْنَ دَهْرًا طَوِيلًا، ثُمَّ أَطْلَقَهُ. قَالَ يَحْيَى بْنُ مَعِينٍ: هُوَ ثِقَةٌ، وَكَانَ مِنَ الشِّيعَةِ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ، وَقِيلَ: فِي سَنَةِ خَمْسٍ وَسِتِّينَ. صَالِحُ بْنُ عَبْدِ الْقُدُّوسِ الْبَصْرِيُّ صَالِحُ بْنُ عَبْدِ الْقُدُّوسِ الْبَصْرِيُّ . لَهُ شِعْرٌ حَسَنٌ فِي الزُّهْدِ. صَلَبَهُ الْمَهْدِيُّ فِي الزَّنْدَقَةِ. [قَالَ الْمُؤَلِّفُ]: وَقَدْ ذَكَرْنَا حَالَهُ فِي الْحَوَادِثِ. أَبُو شُرَيْحٍ الْمَعَافِرِيُّ عَبْدُ الرَّحْمَنِ بْنُ شُرَيْحِ بْنِ عُبَيْدِ اللَّهِ، أَبُو شُرَيْحٍ الْمَعَافِرِيُّ . رَوَى عَنْهُ: ابْنُ الْمُبَارَكِ، وَابْنُ وَهْبٍ، وَزَيْدُ بْنُ الْحُبَابِ، وَكَانَتْ لَهُ عِبَادَةٌ وَفَضْلٌ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ بِالْإِسْكَنْدَرِيَّةِ. عِيسَى بْنُ مُوسَى بْنِ مُحَمَّدِ عِيسَى بْنُ مُوسَى بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ . كَانَ أَبُو الْعَبَّاسِ السَّفَّاحُ قَدْ عَهِدَ عِنْدَ مَوْتِهِ إِلَى أَخِيهِ الْمَنْصُورِ، وَمِنْ بَعْدِهِ إِلَى عِيسَى بْنِ مُوسَى، وَمَوْلِدُ عِيسَى سَنَةَ ثَلَاثٍ وَمِائَةٍ أَوْ أَرْبَعٍ وَمِائَةٍ، فَشَرَعَ الْمَنْصُورُ بَعْدَ قَتْلِ مُحَمَّدٍ وَإِبْرَاهِيمَ ابْنَيْ عَبْدِ اللَّهِ بْنِ حَسَنِ بْنِ حَسَنٍ وَكَانَ قَتْلُهُمَا جَمِيعًا عَلَى يَدَيْ عِيسَى بْنِ مُوسَى فِي تَأْخِيرِ عِيسَى، وَتَقْدِيمِ الْمَهْدِيِّ فِي وِلَايَةِ الْعَهْدِ، وَذَلِكَ فِي سَنَةِ سَبْعٍ وَأَرْبَعِينَ وَمِائَةٍ، وَجَرَتْ بَيْنَهُمَا خُطُوبٌ وَمُكَاتَبَاتٌ وَامْتِنَاعٌ مِنْ عِيسَى، ثُمَّ أَجَابَهُ إِلَى ذَلِكَ، فَأَقَرَّ بِهِ وَأَشْهَدَ عَلَى نَفْسِهِ، وَخَطَبَ الْمَنْصُورُ النَّاسَ وَأَعْلَمَهُمْ مَا جَرَى مِنْ تَقْدِيمِ الْمَهْدِيِّ، وَرَضِيَ عِيسَى بِذَلِكَ وَتَكَلَّمَ عِيسَى وَسَلَّمَ الْأَمْرَ لِلْمَهْدِيِّ، فَبَايَعَ النَّاسُ لِلْمَهْدِيِّ، ثُمَّ لِعِيسَى مِنْ بَعْدِهِ، فَلَمَّا وَلِيَ الْمَهْدِيُّ طَالَبَ عِيسَى بِخَلْعِ نَفْسِهِ مِنْ وِلَايَةِ الْعَهْدِ الْبَتَّةَ وَتَسْلِيمِهِ لِمُوسَى بْنِ الْمَهْدِيِّ، وَأَلَحَّ عَلَيْهِ إِلْحَاحًا شَدِيدًا، وَبَذَلَ لَهُ مَالًا عَظِيمًا، وَجَرَتْ فِي ذَلِكَ خُطُوبٌ، إِلَى أَنْ أَقْدَمَهُ مِنَ الْكُوفَةِ إِلَى بَغْدَادَ وَتَقَرَّرَ الْأَمْرُ عَلَى أَنْ يَخْلَعَ نَفْسَهُ، وَيُسَلِّمَ الْأَمْرَ لِمُوسَى، وَيَدْفَعَ الْمَهْدِيُّ إِلَيْهِ عَشَرَةَ آلَافِ أَلْفٍ، وَقِيلَ: عِشْرِينَ أَلْفَ أَلْفٍ. وَقَدْ كَانَ عِيسَى ذَكَرَ أَنَّ عَلَيْهِ أَيْمَانًا فِي أَهْلِهِ وَمَالِهِ، فَأَحْضَرَ الْمَهْدِيُّ مِنَ الْقُضَاةِ وَالْفُقَهَاءِ مَنْ أَفْتَاهُ فِي ذَلِكَ وَعَوَّضَهُ الْمَهْدِيُّ وَأَرْضَاهُ فِيمَا يَلْزَمُهُ مِنَ الْحِنْثِ فِي مَالِهِ وَرَقِيقِهِ، فَقَبِلَ ذَلِكَ، وَرَضِيَ بِهِ، وَخَلَعَ نَفْسَهُ فِي مُحَرَّمٍ سَنَةَ سِتِّينَ وَمِائَةٍ، وَبَايَعَ الْمَهْدِيَّ، ثُمَّ لِمُوسَى بَعْدَهُ، وَأَقَرَّ بِذَلِكَ عَلَى الْمِنْبَرِ، وَرَجَعَ إِلَى الْكُوفَةِ. فَتُوُفِّيَ بِهَا لِثَلَاثٍ بَقِينَ مِنْ ذِي الْحِجَّةِ فِي هَذِهِ السَّنَةِ، وَصَلَّى عَلَيْهِ ابْنُهُ الْعَبَّاسُ، وَكَانَ الْمَهْدِيُّ وَاجِدًا عَلَيْهِ، وَوَالِي الْكُوفَةِ يَوْمَئِذٍ رَوْحُ بْنُ حَاتِمٍ، فَأَشْهَدَ رَوْحٌ عَلَى وَفَاتِهِ الْقَاضِيَ وَجَمَاعَةً مِنَ الْوُجُوهِ، ثُمَّ دُفِنَ وَلَهُ خَمْسٌ وَسِتُّونَ سَنَةً، وَوُلِدَ لَهُ وَاحِدٌ وَثَلَاثُونَ ذَكَرًا وَعِشْرُونَ أُنْثَى وَوَرِثَهُ مِنَ الرِّجَالِ ثَلَاثُونَ رَجُلًا، وَمِنَ النِّسَاءِ أَرْبَعَ عَشْرَةَ امْرَأَةً. عُتْبَةُ بْنُ أَبَانَ بْنِ ضَمْعَةَ عُتْبَةُ بْنُ أَبَانَ بْنِ ضَمْعَةَ ، وَهُوَ الَّذِي يُقَالُ لَهُ: عُتْبَةُ الْغُلَامُ. وَإِنَّمَا سُمِّيَ بِالْغُلَامِ لِجِدِّهِ وَاجْتِهَادِهِ لَا لِصِغَرِ سِنِّهِ، وَكَانَ كَثِيرَ التَّعَبُّدِ وَالْبُكَاءِ، خَشِنَ الْعَيْشِ، وَكَانَ يَشُقُّ الْخُوصَ، وَيَصُومُ الدَّهْرَ، وَيُفْطِرُ عَلَى الْخُبْزِ وَالْمِلْحِ. عَنْ سَوَّارٌ أَبُو عُبَيْدَةَ قَالَ: بَكَى عُتْبَةُ الْغُلَامُ فِي مَجْلِسِ عَبْدِ الْوَاحِدِ بْنِ زَيْدٍ تِسْعَ سِنِينَ لَا يَفْتُرُ يَبْكِي مِنْ حِينِ يَبْدَأُ عَبْدُ الْوَاحِدِ فِي الْمَوْعِظَةِ إِلَى أَنْ يَقُومَ، لَا يَكَادُ يَفْتُرُ عَنْهُ، فَقِيلَ لِعَبْدِ الْوَاحِدِ: إِنَّا لَا نَفْهَمُ كَلَامَكَ مِنْ بُكَاءِ عُتْبَةَ الْغُلَامِ، قَالَ: وَأَصْنَعُ مَاذَا؟ يَبْكِي عُتْبَةُ عَلَى نَفْسِهِ وَأَنْهَاهُ أَنَا، لَبِئْسَ وَاعِظُ قَوْمٍ أَنَا. وَعَنْ عَبْدُ الْخَالِقِ الْمَعْبَدِيُّ قَالَ: كَانَ لِعُتبَةَ بَيْتٌ يَتَعَبَّدُ فِيهِ فَلَمَّا خَرَجَ إِلَى الشَّامِ أَقْفَلَهُ وَقَالَ: لَا تَفْتَحُوهُ إِلَى أَنْ يَبْلُغَكُمْ مَوْتِي، فَلَمَّا بَلَغَهُمْ قَتْلُهُ، فَتَحُوهُ فَأَصَابُوا فِيهِ قَبْرًا مَحْفُورًا وَغُلًّا مِنْ حَدِيدٍ. وَفِيهَا تُوُفِّيَ الْحَسَنُ بْنُ صَالِحِ بْنِ حُيَيٍّ، وَحَمَّادُ بْنُ سَلَمَةَ، وَالرَّبِيعُ بْنُ مُسْلِمٍ، وَسَعِيدُ بْنُ عَبْدِ الْعَزِيزِ بْنِ مُسْلِمٍ، وَالْقَاسِمُ الْحُدَّانِيُّ، وَأَبُو هِلَالٍ مُحَمَّدُ بْنُ سُلَيْمٍ، وَمُحَمَّدُ بْنُ طَلْحَةَ، وَأَبُو حَمْزَةَ السُّكَّرِيُّ مُحَمَّدُ بْنُ مَيْمُونٍ. وَفِي هَذِهِ السَّنَةِ تُوُفِّيَ جَعْفَرٌ الْأَحْمَرُ أَبُو شَيْبَةَ، وَعَبْدُ الْعَزِيزِ بْنُ مُسْلِمٍ.
Translation
✧ Bashshār b. Burd Mention of the notable figures who died in this year Bashshār b. Burd, Abū Muʿādh the poet, mawlā of ʿAqīl. He was born blind, and he would liken things in his poetry, coming up with what the sighted could not manage. One day he was told, after he had said: It is as if the dust raised above our heads and our swords is a night whose stars are falling. No one has said a finer simile than this; how did you attain it when you have never seen the world? He replied: "The lack of sight strengthens the intellect of the heart and cuts off its preoccupation with the things one looks at, so his perception becomes abundant and his natural talent blazes." Al-Aṣmaʿī used to say: "Bashshār is the seal of the poets. By God, were it not that his days came late, I would prefer him over many of them." Al-Jāḥiẓ said: "Bashshār was a poet, an orator, a master of prose, rhymed prose, and epistles. He is the foremost of the modern poets, and he was a Basran who came to Baghdad." Abū Tammām al-Ṭāʾī said: "The most poetic of people and the closest in poetic speech after the first generation are Bashshār, al-Sayyid, Abū Nuwās, and Muslim b. al-Walīd after them." Abū ʿUbaydah Maʿmar b. al-Muthannā said: "Bashshār composed poetry before he reached ten years of age, and he composed thirteen thousand excellent verses. The poetry of the Jāhiliyyah and Islam does not amount to this number." He said: Bashshār loved a woman of the people of Basra called ʿUbaydah, and she left Basra with her husband for Oman, so Bashshār said: My companion's love is for the north wind when it blows, but dearer to my heart is that the south wind should blow. That is only because when it reaches its end, it arrives bearing the fragrance of ʿUbaydah. Leave me alone, O censurers who blame me with words, yet among the censurers there is no one of understanding. They say: if only you consoled your heart, it would relent. I said: do lovers even have hearts? When the seated company departs, I remain bowed down as if I were a stranger among the crowd. Abū Ḥātim was asked: "Who is the most poetic of people?" He said: "The one who says:" She has a mouth like the bloom of chamomile, and speech like the brocade of Yemeni cloaks. She settled in the blackness of the heart's core, and increased ever more as one who asks for more. With her is patience from meeting me, and with me are sighs that devour the patience of ice. Meaning Bashshār — and he preferred him over all people. It reached al-Mahdī that Bashshār had satirized him, and some people testified that he was a heretic (zindīq), so al-Mahdī ordered him beaten, and he was beaten with a fatal beating, and he died in this year. It is also said: in the year 168, and he had reached over ninety years of age. Jaʿfar b. Ziyād Jaʿfar b. Ziyād, Abū ʿAbd Allāh, and it is said: Abū ʿAbd al-Raḥmān al-Aḥmar al-Kūfī. He narrated from Bayān b. Bishr, Manṣūr b. al-Muʿtamir, and Abū Isḥāq al-Shaybānī. From him narrated Sufyān b. ʿUbaydah, Wakīʿ, and others. He had gone out to Khurasan, and it reached al-Manṣūr concerning him a matter related to the imamate and that he held the view of the Rāfiḍah, so he sent someone who arrested him and brought him to Baghdad and imprisoned him for a long time, then released him. Yaḥyā b. Maʿīn said: "He is trustworthy, and he was among the Shīʿah." He died in this year, and it is also said: in the year 165. Ṣāliḥ b. ʿAbd al-Quddūs al-Baṣrī Ṣāliḥ b. ʿAbd al-Quddūs al-Baṣrī. He had fine poetry on asceticism. Al-Mahdī crucified him for heresy (zandaqah). [The author says]: We have already mentioned his case in the events. Abū Shurayḥ al-Maʿāfirī ʿAbd al-Raḥmān b. Shurayḥ b. ʿUbayd Allāh, Abū Shurayḥ al-Maʿāfirī. From him narrated Ibn al-Mubārak, Ibn Wahb, and Zayd b. al-Ḥubāb. He was a man of worship and virtue. He died in this year in Alexandria. ʿĪsā b. Mūsā b. Muḥammad ʿĪsā b. Mūsā b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās. Abū al-ʿAbbās al-Saffāḥ had, at his death, entrusted the succession to his brother al-Manṣūr, and after him to ʿĪsā b. Mūsā. ʿĪsā was born in the year 103 or 104. After the killing of Muḥammad and Ibrāhīm, the two sons of ʿAbd Allāh b. Ḥasan b. Ḥasan — whose killing was entirely at the hands of ʿĪsā b. Mūsā — al-Manṣūr began working to postpone ʿĪsā and advance al-Mahdī in the succession, and that was in the year 147. Between them occurred troubles, correspondences, and refusal on ʿĪsā's part; then he answered him to that, so he acknowledged it and bore witness against himself. Al-Manṣūr addressed the people and informed them of what had occurred regarding the advancement of al-Mahdī, and that ʿĪsā was satisfied with that. ʿĪsā spoke and surrendered the matter to al-Mahdī, so the people pledged allegiance to al-Mahdī, then to ʿĪsā after him. When al-Mahdī came to power, he demanded that ʿĪsā remove himself from the succession entirely and surrender it to Mūsā b. al-Mahdī, pressing him with intense insistence, offering him a great sum of money. Troubles occurred in that regard until he brought him from Kufa to Baghdad, and the matter was settled on the condition that he remove himself and surrender the matter to Mūsā, and that al-Mahdī would pay him ten million dirhams, and it is said: twenty million dirhams. ʿĪsā had mentioned that he was under oaths regarding his family and property, so al-Mahdī brought judges and jurists who gave him a legal opinion on that and compensated him and satisfied him regarding the expiation required for his oaths in his wealth and slaves. He accepted that and was pleased with it, and he removed himself in Muḥarram of the year 160, pledged allegiance to al-Mahdī, then to Mūsā after him, and acknowledged that on the pulpit, and returned to Kufa. He died there with three nights remaining of Dhū al-Ḥijjah in this year. His son al-ʿAbbās prayed over him. Al-Mahdī was angry with him, and the governor of Kufa at that time was Rawḥ b. Ḥātim, so Rawḥ had the judge and a group of notables bear witness to his death, then he was buried. He was sixty-five years old. He had thirty-one sons and twenty daughters, and he was survived by thirty men and fourteen women. ʿUtbah b. Abān b. Ḍamʿah ʿUtbah b. Abān b. Ḍamʿah, and he is the one called ʿUtbah al-Ghulām ("the youth"). He was called "al-Ghulām" because of his earnestness and striving, not because of his young age. He was abundant in worship and weeping, rough in his living, and he would split palm leaves, fast perpetually, and break his fast on bread and salt. From Sawwār Abū ʿUbaydah, he said: "ʿUtbah al-Ghulām wept in the assembly of ʿAbd al-Wāḥid b. Zayd for nine years without ceasing; he wept from the moment ʿAbd al-Wāḥid began his exhortation until he rose, scarcely ever stopping. It was said to ʿAbd al-Wāḥid: 'We cannot understand your words because of the weeping of ʿUtbah al-Ghulām.' He said: 'What can I do? ʿUtbah weeps for himself, and I forbid him? A poor exhorter of a people am I.'" From ʿAbd al-Khāliq al-Maʿbadī, he said: "ʿUtbah had a room in which he worshipped. When he went out to Syria, he locked it and said: 'Do not open it until news of my death reaches you.' When news of his death reached them, they opened it and found in it a dug grave and an iron collar." In this year died al-Ḥasan b. Ṣāliḥ b. Ḥuyayy, Ḥammād b. Salamah, al-Rabīʿ b. Muslim, Saʿīd b. ʿAbd al-ʿAzīz b. Muslim, al-Qāsim al-Ḥuddānī, Abū Hilāl Muḥammad b. Sulaym, Muḥammad b. Ṭalḥah, and Abū Ḥamzah al-Sukkarī Muḥammad b. Maymūn. In this year also died Jaʿfar al-Aḥmar Abū Shaybah and ʿAbd al-ʿAzīz b. Muslim.
Grades by grader
No grade is recorded for this wording.