Tarikh (al-Tabari) 2965
The year 170 of the Prophetic Hijrah
ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ جَوْهَرَةُ الْعَابِدَةُ الْبَرَاثِيَّةُ جَوْهَرَةُ الْعَابِدَةُ الْبَرَاثِيَّةُ . نَزَلَتْ مَعَ زَوْجِهَا أَبِي عَبْدِ اللَّهِ الْبَرَاثِيِّ، وَكَانَتْ جَارِيَةً لِبَعْضِ الْمُلُوكِ فَعُتِقَتْ وَتَرَكَتِ الدُّنْيَا، وَتَزَوَّجَتْ أَبَا عَبْدِ اللَّهِ، وَتَعَبَّدَتْ مَعَهُ، وَكَانَتْ تُحَرِّضُهُ عَلَى الْعِبَادَةِ، وَتُوقِظُهُ مِنَ اللَّيْلِ وَتَقُولُ: يَا أَبَا عَبْدِ اللَّهِ كِرْوَانْ بِرْفِتْ، مَعْنَاهُ: قَدْ سَارَتِ الْقَافِلَةُ. عن حَكِيمُ بْنُ جَعْفَرٍ قَالَ: كُنَّا نَأْتِي أَبَا عَبْدِ اللَّهِ بْنَ أَبِي جَعْفَرٍ الزَّاهِدَ، وَكَانَ يَسْكُنُ بَرَاثَا، وَكَانَتْ لَهُ امْرَأَةٌ مُتَعَبِّدَةٌ يُقَالُ لَهَا جَوْهَرَةُ، وَكَانَ يَجْلِسُ عَلَى جُلَّةِ خُوصٍ بَحْرَانِيَّةٍ، وَجَوْهَرَةُ جَالِسَةٌ حِذَاءَهُ عَلَى جُلَّةٍ أُخْرَى، فَأَتَيْنَاهُ يَوْمًا وَهُوَ جَالِسٌ عَلَى الْأَرْضِ لَيْسَتِ الْجُلَّةُ تَحْتَهُ، فَقُلْنَا لَهُ يَا أَبَا عَبْدِ اللَّهِ، مَا فَعَلَتِ الْجُلَّةُ الَّتِي كُنْتَ تَقْعُدُ عَلَيْهَا؟ قَالَ: أَرَى جَوْهَرَةَ أَيْقَظَتْنِي الْبَارِحَةَ، فَقَالَتْ: أَلَيْسَ يُقَالُ فِي الْحَدِيثِ: "إِنَّ الْأَرْضَ تَقُولُ لِابْنِ آدَمَ تَجْعَلُ بَيْنِي وَبَيْنَكَ سِتْرًا وَأَنْتَ غَدًا فِي بَطْنِي" ؟ قَالَ: قُلْتُ: نَعَمْ، قَالَتْ: هَذِهِ الْجِلَالُ لَا حَاجَةَ لَنَا فِيهَا. فَقُمْتُ وَاللَّهِ فَأَخْرَجْتُهَا. وَقَدْ رُوِّينَا عَنْ أَبِي شُعَيْبٍ الزَّاهِدِ الْبَرَاثِيِّ أَنَّ جَارِيَةً مِنْ بَنَاتِ الْكِبَارِ مِنْ أَبْنَاءِ الدُّنْيَا نَظَرَتْ إِلَى زُهْدِهِ، فَتَزَوَّجَتْ بِهِ وَتَرَكَتِ الدُّنْيَا وَجَرَتْ لَهَا مَعَهُ مِثْلُ هَذِهِ الْقِصَّةِ فِي فَرْشٍ مِنْ خُوصٍ. الرَّبِيعُ بْنُ يُونُسَ بْنِ مُحَمَّدِ بْنِ يُونُسَ بْنِ أَبِي فَرْوَةَ الرَّبِيعُ بْنُ يُونُسَ بْنِ مُحَمَّدِ بْنِ يُونُسَ بْنِ أَبِي فَرْوَةَ - وَاسْمُ أَبِي فَرْوَةَ: كَيْسَانُ -. مَوْلَى أَبِي جَعْفَرٍ الْمَنْصُورِ وَحَاجِبُهُ، وَوَزَرَ لَهُ بَعْدَ أَبِي أَيُّوبَ الْمَرْزُبَانِيِّ. عَنِ الزُّبَيْرِ قَالَ: حَدَّثَنِي عَمْرُو بْنُ عُثْمَانَ قَالَ: دَخَلَ الْمَنْصُورُ أَمِيرُ الْمُؤْمِنِينَ قَصْرًا فَرَأَى فِي جِدَارِهِ مَكْتُوبًا: وَمَا لِي لَا أَبْكِي بِعَيْنٍ حَزِينَةٍ وَقَدْ قُرِّبَتْ لِلظَّاعِنِينَ حُمُولُ وَتَحْتَهُ مَكْتُوبٌ: إِيهٍ إِيهٍ. قَالَ أَبُو عُمَرَ: وَيُرْوَى آهْ آهْ. فَقَالَ الْمَنْصُورُ: أَيُّ شَيْءٍ أَهْ أَهْ؟ فَقَالَ لَهُ الرَّبِيعُ وَهُوَ إِذْ ذَاكَ تَحْتَ يَدَيْ أَبِي الْخَصِيبِ الْحَاجِبِ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّهُ لَمَّا كَتَبَ الْبَيْتَ أَحَبَّ أَنْ يُخْبِرَ أَنَّهُ يَبْكِي، فَقَالَ قَائِلُهُ: اللَّهُ، مَا كَانَ أَظْرَفَهُ، فَكَانَ هَذَا أَوَّلَ مَا ارْتَفَعَ بِهِ الرَّبِيعُ. وَقَدْ رَوَى أَبُو الْفَرَجِ الْأَصْبَهَانِيُّ: أَنَّ الرَّبِيعَ قَالَ: كُنْتُ فِي خَمْسِينَ وَصِيفًا أُهْدُوا لِلْمَنْصُورِ، فَفَرَّقَنَا فِي خِدْمَتِهِ، فَصِرْتُ إِلَى يَاسِرٍ صَاحِبِ وُضُوئِهِ، فَكُنْتُ أَرَاهُ يُعْطِيهِ الْإِبْرِيقَ فِي الْمُسْتَرَاحِ، وَيَقِفُ مَكَانَهُ لَا يَبْرَحُ. فَقَالَ لِي يَوْمًا: كُنْ مَكَانِي فِي هَذَا، فَكُنْتُ أُعْطِيهِ الْإِبْرِيقَ، وَأَخْرُجُ مُبَادِرًا، فَإِذَا سَمِعْتُ حَرَكَتَهُ بَادَرْتُ إِلَيْهِ فَقَالَ لِي: مَا أَخَفَّكَ عَلَى قَلْبِي يَا غُلَامُ، ثُمَّ دَخَلَ قَصْرًا فَرَأَى حِيطَانَهُ مَمْلُوءَةً مِنْ الشِّعْرِ وَإِذَا بِخَطٍّ مُنْفَرِدٍ فَقَرَأَهُ فَإِذَا هُوَ: وَمَا لِي لَا أَبْكِي وَأَنْدُبُ نَاقَتِي إِذَا صَدَرَ الرُّعْيَانُ نَحْوَ الْمَنَاهِلِ وَكُنْتُ إِذَا مَا اشْتَدَّ شَوْقِي رَحَلْتُهَا فَسَارَتْ لِمَحْزُونٍ طَوِيلِ الْبَلَابِلِ وَتَحْتَهُ مَكْتُوبٌ: أَهْ أَهْ، فَلَمْ يَدْرِ مَا هُوَ، وَفَطِنْتُ لَهُ، فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ الشِّعْرَ، ثُمَّ تَأَوَّهَ فَكَتَبَ تَأَوُّهَهُ بِنَفْسِهِ فَقَالَ لِي: مَا لَكَ قَاتَلَكَ اللَّهُ، قَدْ أَعْتَقْتُكَ وَوَلَّيْتُكَ مَكَانَ يَاسِرٍ. قَالَ أَبُو بَكْرٍ الصُّولِيُّ: لَمْ يَزَلِ الرَّبِيعُ وَزِيرَ الْمَنْصُورِ حَتَّى تُوُفِّيَ الْمَنْصُورُ بِمَكَّةَ، فَأَخَذَ الرَّبِيعُ لِلْمَهْدِيِّ الْبَيْعَةَ، فَشَكَرَ الْمَهْدِيُّ لَهُ ذَلِكَ، وَجَعَلَهُ حَاجِبَهُ، وَلَمْ يَسْتَوْزِرْهُ. وعن مُحَمَّدُ بْنُ عُمَرَ بْنِ سَالِمٍ الْحَافِظُ قَالَ: ذَكَرُوا أَنَّهُ لَمْ يُرَ فِي الْحِجَابَةِ أَعْرَقُ مِنَ الرَّبِيعِ، حَاجِبِ أَبِي جَعْفَرٍ وَمَوْلَاهُ، ثُمَّ صَارَ وَزِيرَهُ، ثُمَّ حَجَبَ لِلْمَهْدِيِّ، وَمِنْ وَلَدِهِ الْفَضْلُ [بْنُ الرَّبِيعِ] حَجَبَ هَارُونَ، وَمُحَمَّدَ الْأَمِينَ، وَابْنَهُ عَبَّاسَ بْنَ الْفَضْلِ حَجَبَ الْأَمِينَ، فَعَبَّاسٌ حَاجِبٌ ابْنُ حَاجِبٍ ابْنِ حَاجِبٍ. وَقَدْ مَدَحَهُمْ أَبُو نُوَاسٍ فِي قَوْلِهِ: سَارَ الْمُلُوكُ ثَلَاثَةً مَا مِنْهُمُ إِنْ حَصَلُوا إِلَّا أَعَزُّ قَرِيعُ عَبَّاسٌ عَبَّاسٌ إِذَا اخْتَرَمَ الْوَرَى وَالْفَضْلُ فَضْلٌ وَالرَّبِيعُ رَبِيعُ [تُوُفِّيَ الرَّبِيعُ فِي هَذِهِ السَّنَةِ]. فَتْحُ بْنُ مُحَمَّدِ بْنِ وِشَاحٍ، أَبُو مُحَمَّدٍ الْأَزْدِيُّ الْمَوْصِلِيُّ فَتْحُ بْنُ مُحَمَّدِ بْنِ وِشَاحٍ، أَبُو مُحَمَّدٍ الْأَزْدِيُّ الْمَوْصِلِيُّ. ذَكَرَ الْمُعَافَى بْنُ عِمْرَانَ أَنَّهُ لَمْ يَكُنْ أَعْقَلُ مِنْهُ. [قَالَ ابن الجوزي رحمه الله تعالى]: وَلَيْسَ هَذَا بِفَتْحٍ الْمَوْصِليِّ الْمُكَنَّى بِأَبِي نَصْرٍ، فَإِنَّ أَبَا نَصْرٍ مَاتَ فِي سَنَةِ عِشْرِينَ وَمِائَتَيْنِ وَابْنُ وِشَاحٍ مَاتَ سَنَةَ سَبْعِينَ وَمِائَةٍ وَأَكْثَرُ الْحِكَايَاتِ عَنْ أَبِي نَصْرٍ لَا عَنْ أَبِي مُحَمَّدٍ. مُعَاوِيَةُ بْنُ عُبَيْدِ اللَّهِ بْنِ يَسَارٍ مُعَاوِيَةُ بْنُ عُبَيْدِ اللَّهِ بْنِ يَسَارٍ، أَبُو عُبَيْدِ اللَّهِ الْأَشْعَرِيُّ مَوْلَاهُمْ مِنْ أَهْلِ طَبَرِيَّةَ. وُلِدَ سَنَةَ مِائَةٍ، وَكَتَبَ الْحَدِيثَ، وَسَمِعَ أَبَا إِسْحَاقَ السَّبِيعِيَّ، وَمَنْصُورَ بْنَ الْمُعْتَمِرِ وَنَحْوَهُمَا، وَكَانَ خَيِّرًا فَاضِلًا عَالِمًا، وَكَانَ يَكْتُبُ لِلْمَهْدِيِّ قَبْلَ الْخِلَافَةِ رَسَمَهُ لَهُ الْمَنْصُورُ، وَكَانَ جَمِيعُ أَمْرِ الْمَهْدِيِّ إِلَيْهِ، فَلَا يُخَالِفُهُ فِي شَيْءٍ، ثُمَّ وَزَرَ لَهُ. عن عُبَيْدُ اللَّهِ بْنُ سُلَيْمَانَ بْنِ أَبِي عُبَيْدِ اللَّهِ قَالَ: أَبْلَى أَبُو عُبَيْدِ اللَّهِ مُصَلَّيَيْنِ، وَأَسْرَعَ فِي الثَّالِثِ - أَوْ ثَلَاثَةٍ وَأَسْرَعَ فِي الرَّابِعِ - مَوْضِعِ الرُّكْبَتَيْنِ وَالْوَجْهِ وَالْيَدَيْنِ لِكَثْرَةِ صَلَاتِهِ، [قَالَ:] وَكَانَ لَهُ فِي كُلِّ يَوْمٍ كُرُّ دَقِيقٍ يَتَصَدَّقُ بِهِ عَلَى الْمَسَاكِينِ، وَكَانَ يَلِي ذَلِكَ مَوْلًى لَهُ، فَلَمَّا اشْتَدَّ الْغَلَاءُ أَتَاهُ فَقَالَ: قَدْ غَلَا السِّعْرُ، فَلَوْ نَقَصْنَا مِنْ هَذَا؟ فَقَالَ: أَنْتَ شَيْطَانٌ، أَوْ رَسُولُ الشَّيْطَانِ، صَيِّرْهُ كُرَّيْنِ. فَكَانَ لَهُ فِي كُلِّ يَوْمٍ بَعْدَ ذَلِكَ كُرَّانِ يُخْبَزَانِ لِلْمَسَاكِينِ قَالَ: وَأُخْبِرْتُ أَنَّ الْجُسُورَ يَوْمَ مَاتَ امْتَلَأَتْ فَلَمْ يَعْبُرْ عَلَيْهَا إِلَّا مَنْ تَبِعَ جِنَازَتَهُ مِنْ مَوَالِيهِ وَالْيَتَامَى وَالْأَرَامِلِ وَالْمَسَاكِينِ، وَدُفِنَ فِي مَقَابِرِ قُرَيْشٍ بِبَغْدَادَ وَصَلَّى عَلَيْهِ عَلِيُّ بْنُ الْمَهْدِيِّ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ، وَقِيلَ: فِي السَّنَةِ الَّتِي قَبْلَهَا. الْخَلِيلُ بْنُ أَحْمَدَ بْنِ عَمْرِو بْنِ تَمِيمٍ أَبُو عَبْدِ الرَّحْمَنِ الْفَرَاهِيدِيُّ الْخَلِيلُ بْنُ أَحْمَدَ بْنِ عَمْرِو بْنِ تَمِيمٍ أَبُو عَبْدِ الرَّحْمَنِ الْفَرَاهِيدِيُّ - وَيُقَالُ الْفُرْهُودِيُّ - الْأَزْدِيُّ الْيَحْمَدِيُّ، شَيْخُ النُّحَاةِ، وَعَنْهُ أَخَذَ سِيبَوَيْهِ وَالنَّضْرُ بْنُ شُمَيْلٍ، وَغَيْرُ وَاحِدٍ مِنْ أَكَابِرِهِمْ، وَهُوَ الَّذِي اخْتَرَعَ عِلْمَ الْعَرُوضِ، قَسَّمَهُ إِلَى خَمْسِ دَوَائِرَ، وَفَرَّعَهُ إِلَى خَمْسَةَ عَشَرَ بَحْرًا، وَزَادَ الْأَخْفَشُ فِيهِ بَحْرًا آخَرَ، وَهُوَ الْخَبَبُ، وَقَدْ قَالَ بَعْضُ الشُّعَرَاءِ: قَدْ كَانَ شِعْرُ الْوَرَى صَحِيحًا مِنْ قَبْلُ أَنْ يُخْلَقَ الْخَلِيلُ وَقَدْ كَانَ لَهُ مَعْرِفَةٌ بِعِلْمِ النَّغَمِ، وَلَهُ فِيهِ تَصْنِيفٌ أَيْضًا، وَلَهُ كِتَابُ " الْعَيْنِ " فِي اللُّغَةِ، ابْتَدَأَهُ وَأَكْمَلَهُ النَّضْرُ بْنُ شُمَيْلٍ وَأَضْرَابُهُ مِنْ أَصْحَابِهِ، كَمُؤَرِّجٍ السَّدُوسِيِّ، وَنَصْرِ بْنِ عَلِيٍّ الْجَهْضَمِيِّ. فَلَمْ يُنَاسِبُوا مَا وَضَعَهُ الْخَلِيلُ، رَحِمَهُ اللَّهُ. وَقَدْ وَضَعَ ابْنُ دَرَسْتَوَيْهِ كِتَابًا بَيَّنَ فِيهِ مَا وَقَعَ لَهُمْ مِنَ الْخَلَلِ، فَأَفَادَ. وَقَدْ كَانَ الْخَلِيلُ رَجُلًا صَالِحًا عَاقِلًا كَامِلًا حَلِيمًا وَقُورًا، وَكَانَ مُتَقَلِّلًا مِنَ الدُّنْيَا، صَبُورًا عَلَى الْعَيْشِ الْخَشِنِ الضَّيِّقِ، وَكَانَ يَقُولُ: لَا يُجَاوِزُ هَمِّي مَا وَرَاءَ بَابِي. وَكَانَ ظَرِيفًا حَسَنَ الْخُلُقِ. وَذُكِرَ أَنَّهُ اشْتَغَلَ عَلَيْهِ رَجُلٌ فِي الْعُرُوضِ، قَالَ: وَكَانَ بَعِيدَ الْفَهْمِ، قَالَ: فَقُلْتُ لَهُ يَوْمًا: كَيْفَ تُقَطِّعُ هَذَا الْبَيْتَ؟ إِذَا لَمْ تَسْتَطِعْ شَيْئًا فَدَعْهُ وَجَاوِزْهُ إِلَى مَا تَسْتَطِيعُ فَشَرَعَ مَعِي فِي تَقْطِيعِهِ عَلَى قَدْرِ مَعْرِفَتِهِ، ثُمَّ إِنَّهُ نَهَضَ مِنْ عِنْدِي فَلَمْ يَعُدْ إِلَيَّ، وَكَأَنَّهُ فَهِمَ مَا أَشَرْتُ إِلَيْهِ. وَيُقَالُ: إِنَّهُ لَمْ يُسَمَّ أَحَدٌ بَعْدَ النَّبِيِّ ﷺ بِأَحْمَدَ سِوَى أَبِيهِ. رُوِيَ ذَلِكَ عَنْ أَحْمَدَ بْنِ أَبِي خَيْثَمَةَ. وَاللَّهُ أَعْلَمُ. وُلِدَ الْخَلِيلُ سَنَةَ مِائَةٍ مِنَ الْهِجْرَةِ، وَمَاتَ بِالْبَصْرَةِ سَنَةَ سَبْعِينَ وَمِائَةٍ عَلَى الْمَشْهُورِ، وَقِيلَ: سَنَةَ سِتِّينَ، وَزَعَمَ ابْنُ الْجَوْزِيِّ فِي كِتَابِهِ " شُذُورِ الْعُقُودِ " أَنَّهُ تُوُفِّيَ سَنَةَ ثَلَاثِينَ وَمِائَةٍ، وَهَذَا غَرِيبٌ جِدًّا. وَالْمَشْهُورُ الْأَوَّلُ. وَاللَّهُ أَعْلَمُ.
Translation
✧ Mention of those of the notables who died in this year Jawharah the devout worshipper of Barāthā, Jawharah the devout worshipper of Barāthā. She settled with her husband Abū ʿAbd Allāh al-Barāthī. She had been a slave-girl belonging to one of the kings, then she was manumitted, abandoned worldly life, married Abū ʿAbd Allāh, and devoted herself to worship with him. She used to urge him to worship and wake him at night, saying: “O Abū ʿAbd Allāh, kirwān birift,” meaning: “The caravan has departed.” On the authority of Ḥakīm b. Jaʿfar, who said: We used to visit Abū ʿAbd Allāh b. Abī Jaʿfar the ascetic, who lived in Barāthā. He had a devout wife called Jawharah. He would sit on a mat of Bahraini palm fibres, and Jawharah would sit opposite him on another mat. One day we came to him while he was sitting on the ground without the mat beneath him. We said to him: “O Abū ʿAbd Allāh, what happened to the mat on which you used to sit?” He said: “I think Jawharah woke me last night and said: ‘Is it not said in the tradition: “The earth says to the son of Adam: You place a screen between me and you, yet tomorrow you will be in my belly”?’ I replied: ‘Yes.’ She said: ‘These mats, we have no need of them.’ So, by God, I got up and removed them.” It has also been reported to us from Abū Shuʿayb the ascetic of Barāthā that a slave-girl from among the daughters of the great ones, of the children of this world, looked upon his asceticism, married him, abandoned worldly life, and a story like this occurred between them concerning bedding of palm fibres. Al-Rabīʿ b. Yūnus b. Muḥammad b. Yūnus b. Abī Farwah, al-Rabīʿ b. Yūnus b. Muḥammad b. Yūnus b. Abī Farwah — and the name of Abū Farwah is Kaysān —. He was a client (mawlā) of Abū Jaʿfar al-Manṣūr and his chamberlain, and he served as his vizier after Abū Ayyūb al-Marzubānī. On the authority of al-Zubayr, who said: ʿAmr b. ʿUthmān narrated to me, saying: Al-Manṣūr, the Commander of the Faithful, entered a palace and saw written on its wall: What is the matter with me that I do not weep with a sorrowful eye, when the loads of the departing ones have been brought near? And beneath it was written: “Īh, īh.” Abū ʿUmar said: It is also narrated as “Āh, āh.” Al-Manṣūr said: “What is ‘ah, ah’?” Al-Rabīʿ, who at that time was under the supervision of Abū al-Khaṣīb the chamberlain, said to him: “O Commander of the Faithful, when he wrote the verse he wished to indicate that he was weeping.” The one who recited it said: “By God, how clever he was.” This was the first thing by which al-Rabīʿ rose. Abū al-Faraj al-Aṣbahānī narrated that al-Rabīʿ said: I was among fifty slave boys who were gifted to al-Manṣūr, and he distributed us among his service. I was assigned to Yāsir, who was in charge of his ablutions. I used to see him hand him the ewer in the privy and stand in his place without leaving. One day he said to me: “Take my place in this.” So I used to hand him the ewer and leave quickly; when I heard his movement I hurried to him. He said to me: “How light you are on my heart, boy.” Then he entered a palace and saw its walls covered with poetry, and there was an isolated line of writing. He read it and found it to be: What is the matter with me that I do not weep and lament my she-camel, when the shepherds return toward the watering places? And I used, when my longing grew intense, to set her off, and she travelled for a sorrowful one of long-lasting grief. And beneath it was written: “Ah, ah.” He did not know what it was, but I understood it, and said: “O Commander of the Faithful, he composed the verse, then sighed, and wrote his sigh himself.” He said to me: “What is the matter with you, may God fight you? I have freed you and appointed you in Yāsir's place.” Abū Bakr al-Ṣūlī said: Al-Rabīʿ remained al-Manṣūr's vizier until al-Manṣūr died at Makkah. Al-Rabīʿ then took the oath of allegiance for al-Mahdī, and al-Mahdī thanked him for that and made him his chamberlain, but did not appoint him as vizier. On the authority of Muḥammad b. ʿUmar b. Sālim al-Ḥāfiẓ, who said: They mentioned that no one was seen in the office of chamberlain with deeper roots than al-Rabīʿ, the chamberlain of Abū Jaʿfar and his client; then he became his vizier; then he served as chamberlain for al-Mahdī. Of his offspring, al-Faḍl [b. al-Rabīʿ] served as chamberlain for Hārūn and Muḥammad al-Amīn; and his son ʿAbbās b. al-Faḍl served as chamberlain for al-Amīn. Thus ʿAbbās was a chamberlain, son of a chamberlain, son of a chamberlain. Abū Nuwās praised them in his saying: Kings have passed, three of them; if they are counted, none but the noblest of his kind: ʿAbbās, ʿAbbās when mankind perishes, and al-Faḍl is excellence, and al-Rabīʿ is spring. [Al-Rabīʿ died in this year.] Fatḥ b. Muḥammad b. Wishāḥ, Abū Muḥammad al-Azdī al-Mawṣilī, Fatḥ b. Muḥammad b. Wishāḥ, Abū Muḥammad al-Azdī al-Mawṣilī. Al-Muʿāfā b. ʿImrān mentioned that no one was more intelligent than he. [Ibn al-Jawzī, may God Almighty have mercy on him, said]: This is not Fatḥ al-Mawṣilī who was given the kunyā Abū Naṣr, for Abū Naṣr died in the year two hundred and twenty, while Ibn Wishāḥ died in the year one hundred and seventy. Most of the stories are from Abū Naṣr, not from Abū Muḥammad. Muʿāwiyah b. ʿUbayd Allāh b. Yasār, Muʿāwiyah b. ʿUbayd Allāh b. Yasār, Abū ʿUbayd Allāh al-Ashʿarī, their client, from the people of Ṭabariyyah. He was born in the year one hundred, wrote down ḥadīth, and heard from Abū Isḥāq al-Sabīʿī, Manṣūr b. al-Muʿtamir, and others like them. He was good, virtuous, and learned. He used to write for al-Mahdī before the caliphate, as al-Manṣūr appointed him for that. All of al-Mahdī's affairs were entrusted to him, so that al-Mahdī did not oppose him in anything. Then he became his vizier. On the authority of ʿUbayd Allāh b. Sulaymān b. Abī ʿUbayd Allāh, who said: Abū ʿUbayd Allāh wore out two prayer mats, and quickly wore out the third — or three, and quickly wore out the fourth — at the places of the knees, face, and hands, because of the frequency of his prayer. [He said:] He used to have every day a kurr of flour which he gave as charity to the poor, and a client of his used to handle that. When prices rose sharply, the client came to him and said: “Prices have risen, so if we were to reduce this?” He replied: “You are a devil, or a messenger of the devil. Make it two kurrs.” So after that he had two kurrs baked every day for the poor. He said: I was told that on the day he died the bridges were filled, and none crossed them except those following his funeral procession from among his clients, orphans, widows, and the poor. He was buried in the Quraysh cemetery in Baghdad, and ʿAlī b. al-Mahdī prayed over him. He died in this year, and it is said: in the year before it. Al-Khalīl b. Aḥmad b. ʿAmr b. Tamīm, Abū ʿAbd al-Raḥmān al-Farāhīdī, al-Khalīl b. Aḥmad b. ʿAmr b. Tamīm, Abū ʿAbd al-Raḥmān al-Farāhīdī — also said al-Furhūdī — al-Azdī al-Yaḥmadī, the master of the grammarians. From him Sībawayh, al-Naḍr b. Shumayl, and more than one of their leading figures learned. He is the one who invented the science of prosody (ʿarūḍ), dividing it into five circles and branching it into fifteen metres. Al-Akhfash added another metre to it, namely al-khabab. One of the poets said: The poetry of mankind was sound before al-Khalīl was created. He also had knowledge of the science of musical modes, and he has a work on that too. He has the book “al-ʿAyn” on lexicography; he began it, and al-Naḍr b. Shumayl and the likes of him among his companions completed it, such as Muʾarrij al-Sadūsī and Naṣr b. ʿAlī al-Jahḍamī. They did not match what al-Khalīl, may God have mercy on him, had laid down. Ibn Durustawayh composed a book explaining the flaws that occurred to them, and it was useful. Al-Khalīl was a righteous, intelligent, complete, forbearing, and dignified man. He had little of this world and was patient with a rough and straitened livelihood. He used to say: “My concern does not go beyond what is behind my door.” He was witty and of good character. It is mentioned that a man studied prosody under him; he said: the man was slow of understanding. He said: One day I said to him: “How do you scan this verse?” If you cannot do a thing, leave it, and pass on to what you can do. He began with me to scan it according to his ability, then he got up from me and did not return, as if he understood what I was hinting at. It is said that no one after the Prophet ﷺ was named Aḥmad except his father. That is narrated from Aḥmad b. Abī Khaythamah. And God knows best. Al-Khalīl was born in the year one hundred of the Hijrah, and died at al-Baṣrah in the year one hundred and seventy according to the well-known view. It is also said: the year one hundred and sixty. Ibn al-Jawzī claimed in his book “Shudhūr al-ʿUqūd” that he died in the year one hundred and thirty, and this is very strange. The well-known view is the first. And God knows best.
Grades by grader
No grade is recorded for this wording.