Tarikh (al-Tabari) 3015
The year 180 AH
مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ إِسْمَاعِيلُ بْنُ جَعْفَرِ بْنِ أَبِي كَثِيرٍ، أَبُو إِبْرَاهِيمَ الْأَنْصَارِيُّ إِسْمَاعِيلُ بْنُ جَعْفَرِ بْنِ أَبِي كَثِيرٍ، أَبُو إِبْرَاهِيمَ الْأَنْصَارِيُّ . مَوْلَى بَنِي زُرَيْقٍ، قَارِئُ مَدِينَةِ رَسُولِ اللَّهِ ﷺ، سَمِعَ عَبْدَ اللَّهِ بْنَ دِينَارٍ، وَشُرَيْكَ بْنَ عَبْدِ اللَّهِ، وَمَالِكَ بْنَ أَنَسٍ، وَغَيْرَهُمْ. وَكَانَ ثِقَةً مَأْمُونًا. فَأَقَامَ بِبَغْدَادَ يُؤَدِّبُ عَلِيَّ بْنَ الْمَهْدِيِّ إِلَى أَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ. عَلِيُّ بْنُ الْمَهْدِيِّ، أَبُو مُحَمَّدٍ الْهَاشِمِيُّ عَلِيُّ بْنُ الْمَهْدِيِّ، أَبُو مُحَمَّدٍ الْهَاشِمِيُّ ، وَأُمُّهُ رَيْطَةُ بِنْتُ أَبِي الْعَبَّاسِ. تَوَلَّى أُمُورَ الْحَجِّ وَإِمَارَةَ الْمَوْسِمِ غَيْرَ مَرَّةٍ. وعن إِسْمَاعِيلُ بْنُ عَلِيٍّ الْخَطْبِيُّ قَالَ: تُوُفِّيَ أَبُو مُحَمَّدٍ عَلِيُّ ابْنُ أَمِيرِ الْمُؤْمِنِينَ الْمَهْدِيِّ فِي الْمُحَرَّمِ مِنْ سَنَةِ ثَمَانِينَ وَمِائَةٍ فِي بُسْتَانِهِ بِعَيْسَابَاذَ، وَهُوَ ابْنُ ثَلَاثٍ وَثَلَاثِينَ سَنَةً، لِأَنَّ مَوْلِدَهُ بِالرَّيِّ سَنَةَ سَبْعٍ وَأَرْبَعِينَ وَمِائَةٍ وَهُوَ أَسَنُّ مِنْ أَخِيهِ الرَّشِيدِ بِشُهُورٍ. سَلَمَةُ بْنُ صَالِحٍ، أَبُو إِسْحَاقَ الْجُعْفِيُّ الْأَحْمَرُ الْكُوفِيُّ سَلَمَةُ بْنُ صَالِحٍ، أَبُو إِسْحَاقَ الْجُعْفِيُّ الْأَحْمَرُ الْكُوفِيُّ . حَدَّثَ عَنْ أَبِي إِسْحَاقَ، وَحَمَّادِ بْنِ أَبِي سُلَيْمَانَ. رَوَى عَنْهُ: أَحْمَدُ بْنُ مَنِيعٍ، وَكَانَ قَدْ وَلِيَ الْقَضَاءَ بِوَاسِطَ فِي زَمَنِ الرَّشِيدِ ثُمَّ عُزِلَ وَقَدِمَ بَغْدَادَ فَأَقَامَ بِهَا إِلَى أَنْ مَاتَ. وَكَانَ سَبَبُ عَزْلِهِ عَنْ وَاسِطَ: أَنَّ هُشَيْمَ بْنَ بَشِيرٍ تَقَدَّمَ مَعَ خَصْمٍ لَهُ إِلَيْهِ، فَكَلَّمَ الْخَصْمُ هُشَيْمًا بِكَلِمَةٍ، فَرَفَعَ هُشَيْمٌ يَدَهُ، فَلَطَمَ الْخَصْمَ، فَأَمَرَ سَلَمَةُ بِهُشَيْمٍ فَضُرِبَ عَشْرَ دُرَرٍ وَقَالَ: تَتَعَدَّى عَلَى خَصْمِكَ بِحَضْرَتِي ؟ فَأَغْضَبَ ذَلِكَ مَشْيَخَةَ وَاسِطَ، فَخَرَجُوا إِلَى الرَّشِيدِ، فَلَقَوْهُ بِمَكَّةَ يَطُوفُ، فَكَلَّمُوهُ فِي سَلَمَةَ وَقَالُوا: لَسْنَا نَطْعَنُ عَلَيْهِ، وَلَكِنْ رَجُلٌ مَوْضِعُ رَجُلٍ. فَأَمَرَ بِعَزْلِهِ وَتَقْلِيدِ سِوَاهُ. وعن مُحَمَّدُ بْنُ خِلَاسٍ قَالَ: لَمَّا عُزِلَ شُرَيْكٌ عَنِ الْقَضَاءِ تَعَلَّقَ بِهِ رَجُلٌ بِبَغْدَادَ فَقَالَ: يَا أَبَا عَبْدِ اللَّهِ، لِي عَلَيْكَ ثَلَاثُمِائَةِ دِرْهَمٍ فَأَعْطِنِيهَا. قَالَ: وَمَنْ أَنَا ؟ قَالَ: أَنْتَ شُرَيْكُ بْنُ عَبْدِ اللَّهِ، الْقَاضِي. قَالَ: وَمِنْ أَيْنَ هِيَ لَكَ ؟ قَالَ: ثَمَنُ هَذَا الْبَغْلِ الَّذِي تَحْتَكَ. قَالَ: نَعَمْ، تَعَالَ. فَجَاءَ يَمْشِي مَعَهُ، حَتَّى إِذَا بَلَغَ الْجِسْرَ قَالَ: مِنْ هَا هُنَا ؟ فَقَامَ إِلَيْهِ أُولَئِكَ الشَّرْطُ، فَقَالَ: خُذُوا هَذَا فَاحْبِسُوهُ، لَئِنْ أَطْلَقْتُمُوهُ لَأُخْبِرَنَّ أَبَا الْعَبَّاسِ عَبْدَ اللَّهِ بْنَ مَالِكٍ. فَقَالُوا: إِنَّ هَذَا الرَّجُلَ يَتَعَلَّقُ بِالْقَاضِي [إِذَا عُزِلَ ] فَيَدَّعِي عَلَيْهِ فَيَفْتَدِي مِنْهُ، قَدْ تَعَلَّقَ بِسَلَمَةَ الْأَحْمَرِ حِينَ عُزِلَ عَنْ وَاسِطَ، فَأَخَذَ مِنْهُ أَرْبَعَمِائَةِ دِرْهَمٍ، فَقَالَ: هَكَذَا ؟ فَكُلِّمَ فِيهِ، فَأَبَى أَنْ يُطْلِقَهُ، فَقَالَ لَهُ عَبْدُ اللَّهِ بْنُ مَالِكٍ: إِلَى كَمْ يُحْبَسُ ؟ قَالَ: إِلَى أَنْ يَرُدَّ عَلَى سَلَمَةَ الْأَحْمَرِ أَرْبَعَمِائَةِ دِرْهَمٍ. قَالَ: فَرَدَّ عَلَى سَلَمَةَ الْأَحْمَرِ أَرْبَعَمِائَةِ دِرْهَمٍ، فَجَاءَ سَلَمَةُ إِلَى شُرَيْكٍ فَشَكَرَ لَهُ، فَقَالَ لَهُ: يَا ضَعِيفُ كُلُّ مَنْ سَأَلَكَ مَالَكَ أَعْطِيَّتَهُ إِيَّاهُ. اضْطَرَبَ عَلَى سَلَمَةَ حِفْظُهُ فَضَعَّفَهُ أَصْحَابُ الْحَدِيثِ، وَتُوُفِّيَ بِبَغْدَادَ فِي هَذِهِ السَّنَةِ. وَقِيلَ: فِي سَنَةِ سِتٍّ وَثَمَانِينَ. وَقِيلَ: سَنَةَ ثَمَانٍ وَثَمَانِينَ. الضَّحَّاكُ بْنُ عُثْمَانَ بْنِ عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ حِزَامٍ الضَّحَّاكُ بْنُ عُثْمَانَ بْنِ عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ حِزَامٍ . كَانَ عَلَّامَةَ قُرَيْشٍ بِالْمَدِينَةِ بِأَخْبَارِهَا، وَأَشْعَارِهَا، وَأَيَّامِهَا، وَأَيَّامِ الْعَرَبِ وَأَشْعَارِهَا، وَأَيَّامِهَا. وَكَانَ مِنْ أَكْبَرِ أَصْحَابِ مَالِكِ بْنِ أَنَسٍ هُوَ وَأَبُوهُ، وَلَمَّا اسْتَعْمَلَ عَبْدَ اللَّهِ بْنَ مُصْعَبِ بْنِ ثَابِتٍ عَلَى الْيَمَنِ وَجَّهَ الضَّحَّاكَ خَلِيفَةً لَهُ عَلَيْهَا، وَفَرَضَ لَهُ كُلَّ سَنَةٍ أَلْفَ دِينَارٍ، وَكَلَّمَ لَهُ الْخَلِيفَةَ فَأَعْطَاهُ أَرْبَعِينَ أَلْفَ دِرْهَمٍ، وَكَانَ مَحْمُودَ السِّيرَةِ. وَتُوُفِّيَ بِمَكَّةَ عِنْدَ مُنْصَرَفِهِ مِنَ الْيَمَنِ يَوْمَ التَّرْوِيَةِ مِنْ هَذِهِ السَّنَةِ. عَبَّادُ بْنُ عَبَّادِ بْنِ حَبِيبِ بْنِ الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ عَبَّادُ بْنُ عَبَّادِ بْنِ حَبِيبِ بْنِ الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ، أَبُو مُعَاوِيَةَ الْبَصْرِيُّ. سَمِعَ هِشَامَ بْنَ عُرْوَةَ. وَرَوَى عَنْهُ: أَحْمَدُ بْنُ حَنْبَلٍ، وَأَبُو عُبَيْدٍ، وَكَانَ ثِقَةً صَدُوقًا، غَزِيرَ الْعَقْلِ، ذَا هَيْئَةٍ حَسَنَةٍ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. وَقِيلَ: سَنَةَ إِحْدَى وَثَمَانِينَ. عَبْدُ الْوَارِثِ بْنُ سَعِيدٍ، أَبُو عُبَيْدَةَ التَّمِيمِيُّ عَبْدُ الْوَارِثِ بْنُ سَعِيدٍ، أَبُو عُبَيْدَةَ التَّمِيمِيُّ، مَوْلَى بَنِي الْعَنْبَرِ . شَهِدَ لَهُ شُعْبَةُ بِالْإِتْقَانِ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. عَافِيَةُ بْنُ يَزِيدَ بْنِ قَيْسٍ الْقَاضِي عَافِيَةُ بْنُ يَزِيدَ بْنِ قَيْسٍ الْقَاضِي . وَلَّاهُ الْمَهْدِيُّ الْقَضَاءَ بِبَغْدَادَ فِي الْجَانِبِ الشَّرْقِيِّ، وَحَدَّثَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، وَالْأَعْمَشِ، وَغَيْرِهِمَا. وَكَانَ مِنْ أَصْحَابِ أَبِي حَنِيفَةَ الَّذِينَ يُجَالِسُونَهُ، فَكَانَ أَصْحَابُهُ يَخُوضُونَ فِي مَسْأَلَةٍ فَإِنْ لَمْ يَحْضُرْ عَافِيَةُ قَالَ أَبُو حَنِيفَةَ: لَا تَرْفَعُوا الْمَسْأَلَةَ حَتَّى يَحْضُرَ عَافِيَةُ، فَإِذَا حَضَرَ، فَإِنْ وَافَقَهُمْ قَالَ أَبُو حَنِيفَةَ: أَثْبِتُوهَا، وَإِنْ لَمْ يُوَافِقْهُمْ قَالَ أَبُو حَنِيفَةَ: لَا تُثْبِتُوهَا. وَكَانَ عَافِيَةُ هُوَ وَابْنُ عُلَاثَةَ فَكَانَا يَقْضِيَانِ فِي عَسْكَرِ الْمَهْدِيِّ فِي جَامِعِ الرَّصَافَةِ، هَذَا فِي أَدْنَاهُ وَهَذَا فِي أَعْلَاهُ. وعن إِسْمَاعِيلُ بْنُ إِسْحَاقَ الْقَاضِي، عَنْ أَشْيَاخِهِ قَالَ: كَانَ عَافِيَةُ الْقَاضِي يَتَقَلَّدُ لِلْمَهْدِيِّ الْقَضَاءَ، وَكَانَ عَافِيَةُ عَالِمًا زَاهِدًا، فَصَارَ إِلَى الْمَهْدِيِّ فِي وَقْتِ الظُّهْرِ فِي يَوْمٍ مِنَ الْأَيَّامِ وَهُوَ خَالٍ، فَاسْتَأْذَنَ عَلَيْهِ فَأَدْخَلَهُ، فَإِذَا مَعَهُ قِمَطْرَةٌ فَاسْتَعْفَاهُ مِنَ الْقَضَاءِ وَاسْتَأْذَنَهُ فِي تَسْلِيمِ الْقِمَطْرِ إِلَى مَنْ يَأْمُرُ بِذَلِكَ، فَظَنَّ أَنَّ بَعْضَ الْوُلَاةِ قَدْ غَضَّ مِنْهُ، أَوْ أَضْعَفَ يَدَهُ فِي الْحُكْمِ، فَقَالَ لَهُ فِي ذَلِكَ، فَقَالَ لَهُ: مَا جَرَى مِنْ هَذَا شَيْءٌ، قَالَ: فَمَا كَانَ سَبَبُ اسْتِعْفَائِكَ ؟ قَالَ: كَانَ يَتَقَدَّمُ إِلَيَّ خَصْمَانِ مُوسِرَانِ وَجِيهَانِ مُنْذُ شَهْرَيْنِ فِي قَضِيَّةٍ مُعْضِلَةٍ مُشْكِلَةٍ، وَكُلٌّ يَدَّعِي بَيِّنَةً وَشُهُودًا، وَيُدْلِي بِحُجَجٍ تَحْتَاجُ إِلَى تَأَمُّلٍ وَتَثَبُّتٍ، فَرَدَدْتُ الْخُصُومَ رَجَاءَ أَنْ يَصْطَلِحُوا أَوْ يَتَبَيَّنَ لِي وَجْهُ فَصْلِ مَا بَيْنَهُمَا. قَالَ: فَوَقَفَ أَحَدُهُمَا مِنْ خَبَرِي عَلَى أَنِّي أُحِبُّ الرُّطَبَ السُّكَّرَ، فَعَمَدَ فِي وَقْتِنَا - وَهُوَ أَوَّلُ أَوْقَاتِ الرُّطَبِ - إِلَى أَنْ جَمَعَ لِي رُطَبًا سُكَّرًا لَا يَتَهَيَّأُ فِي وَقْتِنَا جَمْعُ مِثْلِهِ إِلَّا لِأَمِيرِ الْمُؤْمِنِينَ، وَمَا رَأَيْتُ أَحْسَنَ مِنْهُ وَرَشَا بَوَّابِي جُمْلَةَ دَرَاهِمَ عَلَى أَنْ يُدْخِلَ الطَّبَقَ إِلَيَّ وَلَا يُبَالِيَ أَنْ يُرَدَّ، فَلَمَّا دَخَلَ إِلَيَّ أَنْكَرْتُ ذَلِكَ وَطَرَدْتُ بَوَّابِي وَأَمَرْتُ بِرَدِّ الطَّبَقِ، فَلَمَّا كَانَ الْيَوْمَ تَقَدَّمَ إِلَيَّ مَعَ خَصْمِهِ فَمَا تَسَاوَيَا فِي قَلْبِي وَلَا فِي عَيْنِي، وَهَذَا يَا أَمِيرَ الْمُؤْمِنِينَ وَلَمْ أَقْبَلْ فَكَيْفَ يَكُونُ حَالِي لَوْ قَبِلْتُ، وَلَا آمَنُ أَنْ تَقَعَ عَلَيَّ حِيلَةٌ فِي دِينِي فَأَهْلَكَ، وَقَدْ فَسَدَ [النَّاسُ ]. فَأَقِلْنِي أَقَالَكَ اللَّهُ وَأَعْفِنِي، فَأَعْفَاهُ. وعن عَبْدِ الْمَلِكِ بْنِ قَرِيبٍ الْأَصْمَعِيِّ: أَنَّهُ قَالَ: كُنْتُ عِنْدَ الرَّشِيدِ يَوْمًا، فَرُفِعَ إِلَيْهِ فِي قَاضٍ يُقَالُ لَهُ: عَافِيَةُ، فَكَبُرَ عَلَيْهِ، فَأَمَرَ بِإِحْضَارِهِ، فَأُحْضِرَ، وَكَانَ فِي الْمَجْلِسِ جَمْعٌ كَبِيرٌ، فَجَعَلَ أَمِيرُ الْمُؤْمِنِينَ يُخَاطِبُهُ وَيُوقِفُهُ عَلَى مَا رُفِعَ إِلَيْهِ، وَطَالَ الْمَجْلِسُ، ثُمَّ إِنَّ أَمِيرَ الْمُؤْمِنِينَ عَطَسَ فَشَمَّتَهُ مَنْ كَانَ بِالْحَضْرَةِ مِمَّنْ قَرُبَ مِنْهُ سِوَاهُ، فَإِنَّهُ لَمْ يُشَمِّتْهُ، فَقَالَ لَهُ الرَّشِيدُ: مَا بَالُكَ لَمْ تُشَمِّتْنِي كَمَا فَعَلَ الْقَوْمُ ؟ فَقَالَ لَهُ عَافِيَةُ [لِأَنَّكَ ] يَا أَمِيرَ الْمُؤْمِنِينَ لَمْ تَحْمَدِ اللَّهَ، فَلِذَلِكَ لَمْ أُشَمِّتْكَ، هَذَا النَّبِيُّ ﷺ عَطَسَ عِنْدَهُ رَجُلَانِ فَشَمَّتَ أَحَدَهُمَا وَلَمْ يُشَمِّتِ الْآخَرَ، فَقَالَ يَا رَسُولَ اللَّهِ، مَا بِكَ شَمَّتَّ ذَلِكَ وَلَمْ تُشَمِّتْنِي ؟ قَالَ: "لِأَنَّ هَذَا حَمَدَ اللَّهَ فَشَمَّتْنَاهُ وَأَنْتَ لَمْ تَحْمَدْهُ فَلَمْ أُشَمِّتْكَ ". فَقَالَ لَهُ الرَّشِيدُ: ارْجِعْ إِلَى عَمَلِكَ، فَأَنْتَ لَمْ تُسَامِحْ فِي عَطْسَةٍ تُسَامِحُ فِي غَيْرِهَا ؟ وَصَرَفَهُ مُنْصَرَفًا جَمِيلًا وَزَبَرَ الْقَوْمَ الَّذِينَ كَانُوا رَفَعُوا عَلَيْهِ. وعَنِ ابْنِ الْأَعْرَابِيِّ قَالَ: خَاصَمَ أَبُو دُلَامَةَ رَجُلًا إِلَى عَافِيَةَ فَقَالَ: لَقَدْ خَاصَمَتْنِي غُوَاةُ الرِّجَا لِ وَخَاصَمْتُهُمْ سَنَةً وَافِيَهْ فَمَا دَحَضَ اللَّهُ لِي حُجَّةً وَمَا خَيَّبَ اللَّهُ لِي قَافِيَهْ فَمَنْ كُنْتُ مِنْ جَوْرِهِ خَائِفًا فَلَسْتُ أَخَافُكَ يَا عَافِيَهْ فَقَالَ لَهُ عَافِيَةُ: لَأَشْكُوَنَّكَ إِلَى أَمِيرِ الْمُؤْمِنِينَ. قَالَ: لِمَ تَشْكُونِي ؟ قَالَ: لِأَنَّكَ هَجَوْتَنِي قَالَ: وَاللَّهِ لَئِنْ شَكَوْتَنِي لَيَعْزِلَنَّكَ. قَالَ: وَلِمَ ؟ قَالَ: لِأَنَّكَ لَمْ تَعْرِفِ الْهِجَاءَ مِنَ الْمَدِيحِ. عَمْرُو بْنُ عُثْمَانَ بْنِ قُنْبُرٍ، أَبُو بِشْرٍ، الْمَعْرُوفُ بِسِيبَوَيْهِ النَّحْوِيُّ - عَمْرُو بْنُ عُثْمَانَ بْنِ قُنْبُرٍ، أَبُو بِشْرٍ، الْمَعْرُوفُ بِسِيبَوَيْهِ النَّحْوِيُّ، مَوْلَى بَنِي الْحَارِثِ بْنِ كَعْبٍ . وَقِيلَ: مَوْلَى آلِ الرَّبِيعِ بْنِ زِيَادٍ. وَتَفْسِيرُ سِيبَوَيْهِ: رَائِحَةُ التُّفَّاحِ، وَكَانَتْ وَالِدَتُهُ تُرَقِّصُهُ فِي الصِّغَرِ بِذَلِكَ. قَالَ إِبْرَاهِيمُ الْحَرْبِيُّ: سُمِّيَ سِيبَوَيْهِ لِأَنَّ وَجَنَّتَيْهِ كَانَتَا كَأَنَّهُمَا تُفَّاحَةٌ. قَالَ ابن الجوزي رحمه الله تعالى: وَكَانَ سِيبَوَيْهِ يَصْحَبُ الْمُحَدِّثِينَ وَالْفُقَهَاءَ، وَيَطْلُبُ الْآثَارَ، وَكَانَ يَسْتَمْلِي عَلَى حَمَّادِ بْنِ سَلَمَةَ، فَلَحَنَ فِي حَرْفٍ، فَعَابَهُ حَمَّادٌ فَأَنِفَ مِنْ ذَلِكَ، وَلَزِمَ الْخَلِيلَ فَبَرَعَ فِي النَّحْوِ، وَقَدِمَ بَغْدَادَ وَنَاظَرَ الْكِسَائِيَّ. وعن إِبْرَاهِيمُ الْحَرْبِيُّ قَالَ: سَمِعْتُ ابْنَ عَائِشَةَ يَقُولُ: كُنَّا نَجْلِسُ مَعَ سِيبَوَيْهِ النَّحْوِيِّ فِي الْمَسْجِدِ، وَكَانَ شَابًّا جَمِيلًا نَظِيفًا، قَدْ تَعَلَّقَ مِنْ كُلِّ عِلْمٍ بِسَبَبٍ، وَضَرَبَ فِي كُلِّ أَدَبٍ بِسَهْمٍ مَعَ حَدَاثَةِ سِنِّهِ وَبَرَاعَتِهِ فِي النَّحْوِ. قَالَ التَّارِيخِيُّ بسنده عن مُحَمَّدُ بْنُ سَلَّامٍ قَالَ: كَانَ سِيبَوَيْهِ جَالِسًا فِي حَلْقَةٍ بِالْبَصْرَةِ، فَتَذَاكَرْنَا شَيْئًا مِنْ حَدِيثِ قَتَادَةَ، فَذَكَرَ حَدِيثًا غَرِيبًا وَقَالَ: لَمْ يَرْوِ هَذَا غَيْرَ سَعِيدِ بْنِ أَبِي الْعُرُوبَةِ. فَقَالَ لَهُ بَعْضُ مَنْ حَضَرَ: مَا هَاتَانِ الزِّيَادَتَانِ يَا أَبَا بِشْرٍ ؟ قَالَ: هَكَذَا يُقَالُ، لِأَنَّ الْعُرُوبَةَ يَوْمُ الْجُمْعَةِ، فَمَنْ قَالَ عُرُوبَةً فَقَدْ أَخْطَأَ، قَالَ ابْنُ سَلَّامٍ: فَذَكَرْتُ ذَلِكَ لِيُونُسَ فَقَالَ: أَصَابَ، لِلَّهِ دَرُّهُ. قَالَ أَبُو سَعِيدٍ السِّيرَافِيُّ: أَخَذَ سِيبَوَيْهِ اللُّغَاتِ عَنْ أَبِي الْخَطَّابِ الْأَخْفَشِ وَغَيْرِهِ، وَعَمِلَ كِتَابَهُ الَّذِي لَمْ يَسْبِقْهُ أَحَدٌ إِلَى مِثْلِهِ وَلَا لَحِقَ بِهِ مَنْ بَعْدَهُ، وَكَانَ كِتَابُهُ لِشُهْرَتِهِ عِنْدَ النَّحْوِيِّينَ عَلَمًا، فَكَانَ يُقَالُ بِالْبَصْرَةِ قَرَأَ فُلَانٌ لِلْكِتَابِ فَيُعْلَمُ أَنَّهُ كِتَابُ سِيبَوَيْهِ، وَكَانَ الْمُبَرِّدُ إِذَا أَرَادَ مُرِيدٌ أَنْ يَقْرَأَ عَلَيْهِ كِتَابَ سِيبَوَيْهِ يَقُولُ لَهُ: هَلْ رَكِبْتَ الْبَحْرَ. تَعْظِيمًا لَهُ وَاسْتِصْعَابًا لِمَا فِيهِ. وَقَالَ السِّيرَافِيُّ: لَمْ نَعْلَمْ أَحَدًا قَرَأَ كِتَابَ سِيبَوَيْهِ عَلَيْهِ، إِنَّمَا قُرِئَ بَعْدَهُ عَلَى أَبِي الْحَسَنِ الْأَخْفَشِ، وَرَأَيْتُ فِي تَعَالِيقِ أَبِي عَبْدِ اللَّهِ الْمَرْزُبَانِيِّ: قَالَ ثَعْلَبٌ: اجْتَمَعَ أَرْبَعُونَ نَفْسًا حَتَّى عَمِلُوا كِتَابَ سِيبَوَيْهِ هُوَ أَحَدُهُمْ، وَهُوَ أَصُولُ الْخَلِيلِ وَنُكَتُهُ فَادَّعَاهُ سِيبَوَيْهِ، وَأَنَا أَسْتَبْعِدُ هَذَا لِأَنَّ مِثْلَهُ لَا يَخْفَى، وَالْكُلُّ قَدْ سَلَّمُوا لِلرَّجُلِ. وعن أَبُو بَكْرٍ الْعَبْدِيُّ قَالَ: لَمَّا قَدِمَ سِيبَوَيْهِ بَغْدَادَ، فَنَاظَرَ سِيبَوَيْهِ الْكِسَائِيَّ وَأَصْحَابَهُ، فَلَمْ يَظْهَرْ عَلَيْهِمْ، فَسَأَلَ مَنْ يَبْذُلُ مِنَ الْمُلُوكِ وَيَرْغَبُ فِي النَّحْوِ ؟ فَقِيلَ لَهُ: طَلْحَةُ بْنُ طَاهِرٍ. فَشَخَصَ إِلَى خُرَاسَانَ، فَلَمَّا انْتَهَى إِلَى سَاوَةَ مَرِضَ مَرَضُهُ الَّذِي مَاتَ فِيهِ، فَتَمَثَّلَ عِنْدَ الْمَوْتِ: يُؤَمِّلُ دُنْيَا لِتَبْقَى لَهُ فَمَاتَ الْمُؤَمِّلُ قَبْلَ الْأَمَلِ حَثِيثًا يَرْوِي أُصُولَ الْفَسِيلِ فَعَاشَ الْفَسِيلُ وَمَاتَ الرَّجُلُ وعن أَبُو الْحَسَنِ الْمَدَائِنِيُّ قَالَ: قَالَ أَبُو عَمْرِو بْنُ يَزِيدَ: احْتَضَرَ سِيبَوَيْهِ فَوَضَعَ رَأْسَهُ فِي حِجْرِ أَخِيهِ، فَأُغْمِيَ عَلَيْهِ فَدَمَعَتْ عَيْنُ أَخِيهِ فَأَفَاقَ فَرَآهُ يَبْكِي فَقَالَ: فَكُنَّا جَمِيعًا فَرَّقَ الدَّهْرُ بَيْنَنَا إِلَى الْأَمَدِ الْأَقْصَى فَمَنْ يَأْمَنُ الدَّهْرَا ؟ تُوُفِّيَ سِيبَوَيْهِ فِي هَذِهِ السَّنَةِ. وَقِيلَ: فِي الَّتِي قَبْلَهَا. قَالَ أَبُو بَكْرٍ الْخَطِيبُ: وَيُقَالُ أَنَّ سِنَّهُ كَانَتِ اثْنَتَيْنِ وَثَلَاثِينَ سَنَةً. عُفَيْرَةُ الْعَابِدَةُ عُفَيْرَةُ الْعَابِدَةُ . كَانَتْ طَوِيلَةَ الْحُزْنِ، كَثِيرَةَ الْبُكَاءِ، قَدِمَ أَخٌ لَهَا، فَبُشِّرَتْ بِقُدُومِهِ، فَبَكَتْ، فَقِيلَ لَهَا هَذَا وَقْتُ بُكَاءٍ ؟ فَقَالَتْ: مَا أَجِدُ لِلسُّرُورِ فِي قَلْبِي مَسْكَنًا مَعَ ذِكْرِ الْآخِرَةِ، وَلَقَدْ أَذْكَرَنِي قُدُومُهُ يَوْمَ الْقُدُومِ عَلَى اللَّهِ فَمِنْ بَيْنِ مَسْرُورٍ وَمَثْبُورٍ. وعَنْ مُحَمَّدِ بْنِ عُبَيْدٍ قَالَ: دَخَلْنَا عَلَى امْرَأَةٍ بِالْبَصْرَةِ يُقَالُ لَهَا: عُفَيْرَةُ، فَقِيلَ لَهَا: [يَا عُفَيْرَةُ ]، ادْعِي اللَّهَ لَنَا. فَقَالَتْ: لَوْ خَرِسَ الْخَاطِبُونَ مَا تَكَلَّمَتْ عَجُوزُكُمْ، وَلَكِنَّ الْمُحْسِنَ أَمِنَ الْمُسِيءَ بِالدُّعَاءِ، جَعَلَ اللَّهُ قِرَاكُمْ مِنْ بَيْتِي فِي الْجَنَّةِ، وَجَعَلَ الْمَوْتَ مِنِّي وَمِنْكُمْ عَلَى بَالٍ. مُسْلِمُ بْنُ خَالِدِ بْنِ سَعِيدِ بْنِ خَرْجَةَ، أَبُو خَالِدٍ. وَيُلَقَّبُ: الزِّنْجِيَّ مُسْلِمُ بْنُ خَالِدِ بْنِ سَعِيدِ بْنِ خَرْجَةَ، أَبُو خَالِدٍ. وَيُلَقَّبُ: الزِّنْجِيَّ. كَانَ فَقِيهًا، عَابِدًا، يَصُومُ الدَّهْرَ. تُوُفِّيَ بِمَكَّةَ فِي هَذِهِ السَّنَةِ، لَكِنَّهُ كَانَ كَثِيرَ الْغَلَطِ وَالْخَطَأِ فِي حَدِيثِهِ. حَسَّانُ بْنُ سِنَانٍ حَسَّانُ بْنُ سِنَانٍ حَسَّانُ بْنُ سِنَانِ بْنِ أَوْفَى بْنِ عَوْفٍ التَّنُوخِيُّ الْأَنْبَارِيُّ، وُلِدَ سَنَةَ سِتِّينَ، وَرَأَى أَنَسَ بْنَ مَالِكٍ وَدَعَا لَهُ، فَجَاءَ مِنْ نَسْلِهِ قُضَاةٌ وَوُزَرَاءُ وَصُلَحَاءُ، وَأَدْرَكَ الدَّوْلَتَيْنِ، وَكَانَ نَصْرَانِيًّا فَأَسْلَمَ وَحَسُنَ إِسْلَامُهُ، وَكَانَ يَكْتُبُ بِالْعَرَبِيَّةِ وَالْفَارِسِيَّةِ وَالسُّرْيَانِيَّةِ، وَكَانَ يُعَرِّبُ الْكُتُبَ بَيْنَ يَدَيْ رَبِيعَةَ لَمَّا وَلَّاهُ السَّفَّاحُ الْأَنْبَارَ. عَبْدُ الْوَارِثِ بْنُ سَعِيدٍ التَّنُّورِيُّ وَفِيهَا تُوُفِّيَ عَبْدُ الْوَارِثِ بْنُ سَعِيدٍ التَّنُّورِيُّ، أَحَدُ الثِّقَاتِ. وَفِي هَذِهِ السَّنَةِ تُوُفِّيَ الْمُبَارَكُ بْنُ سَعِيدٍ الثَّوْرِيُّ أَخُو سُفْيَانَ، وَسَعِيدُ بْنُ خُثَيْمٍ، وَأَبُو عُبَيْدَةَ عَبْدُ الْوَارِثِ بْنُ سَعِيدٍ، وَعَبْدُ الْعَزِيزِ بْنُ أَبِي حَازِمٍ، وَتُوُفِّيَ وَهُوَ سَاجِدٌ، وَأَبُو ضَمْرَةَ أَنَسُ بْنُ عِيَاضٍ اللَّيْثِيُّ الْمَدَنِيُّ.
Translation
✧ Those of the notables who died in this year Ismāʿīl b. Jaʿfar b. Abī Kathīr, Abū Ibrāhīm al-Anṣārī Ismāʿīl b. Jaʿfar b. Abī Kathīr, Abū Ibrāhīm al-Anṣārī. Mawlā of Banū Zurayq, the Qurʾān reciter of Madīnat Rasūl Allāh ﷺ. He heard from ʿAbd Allāh b. Dīnār, Shurayk b. ʿAbd Allāh, Mālik b. Anas, and others. He was trustworthy and reliable. He resided in Baghdad teaching Adab to ʿAlī b. al-Mahdī until he died in this year. ʿAlī b. al-Mahdī, Abū Muḥammad al-Hāshimī ʿAlī b. al-Mahdī, Abū Muḥammad al-Hāshimī, and his mother was Rayṭa bt. Abī al-ʿAbbās. He took charge of the pilgrimage affairs and the command of the season more than once. And from Ismāʿīl b. ʿAlī al-Khaṭbī, who said: Abū Muḥammad ʿAlī the son of the Commander of the Faithful al-Mahdī died in Muḥarram of the year one hundred and eighty in his garden at ʿAysābādh, and he was thirty-three years old, because his birth was in al-Rayy in the year one hundred and forty-seven, and he was older than his brother al-Rashīd by months. Salama b. Ṣāliḥ, Abū Isḥāq al-Juʿfī al-Aḥmar al-Kūfī Salama b. Ṣāliḥ, Abū Isḥāq al-Juʿfī al-Aḥmar al-Kūfī. He narrated from Abū Isḥāq and Ḥammād b. Abī Sulaymān. Aḥmad b. Manīʿ narrated from him. He had served as judge in Wāsiṭ during the time of al-Rashīd, then was dismissed and came to Baghdad, where he stayed until he died. The reason for his dismissal from Wāsiṭ was that Hushaym b. Bashīr came before him with an opponent, and the opponent spoke a word to Hushaym, so Hushaym raised his hand and slapped the opponent. Salama ordered that Hushaym be struck ten lashes and said: You assault your opponent in my presence? This angered the elders of Wāsiṭ, so they went out to al-Rashīd and met him in Mecca while he was circumambulating. They spoke to him about Salama and said: We do not impugn him, but a man in the place of a man. So he ordered his dismissal and the appointment of another. And from Muḥammad b. Khilās, who said: When Shurayk was dismissed from the judiciary, a man accosted him in Baghdad and said: O Abū ʿAbd Allāh, you owe me three hundred dirhams, so give them to me. He said: And who am I? He said: You are Shurayk b. ʿAbd Allāh, the judge. He said: And from where is it yours? He said: The price of this mule that is under you. He said: Yes, come. So he walked with him until he reached the bridge, and he said: From here? Then those policemen stood up to him, and he said: Take this man and imprison him. If you release him, I will inform Abū al-ʿAbbās ʿAbd Allāh b. Mālik. They said: This man accosts the judge [when he is dismissed] and makes a claim against him, and then he ransoms himself from him. He had accosted Salama al-Aḥmar when he was dismissed from Wāsiṭ and took four hundred dirhams from him. He said: Like this? So they spoke about him, but he refused to release him. ʿAbd Allāh b. Mālik said to him: Until when will he be imprisoned? He said: Until he returns to Salama al-Aḥmar four hundred dirhams. He said: So he returned to Salama al-Aḥmar four hundred dirhams. Salama came to Shurayk and thanked him, and he said to him: O weak one, everyone who asks you for your money, you give it to him. Salama's memory became disordered, so the ḥadīth scholars deemed him weak. He died in Baghdad in this year. It is said: in the year one hundred and eighty-six, and it is said: in the year one hundred and eighty-eight. Al-Ḍaḥḥāk b. ʿUthmān b. ʿAbd Allāh b. Khālid b. Ḥizām al-Ḍaḥḥāk b. ʿUthmān b. ʿAbd Allāh b. Khālid b. Ḥizām. He was the learned authority of Quraysh in Medina regarding its reports, its poems, and its battle days, and the battle days of the Arabs and their poems. He was among the foremost companions of Mālik b. Anas, he and his father. When ʿAbd Allāh b. Muṣʿab b. Thābit was appointed over Yemen, he sent al-Ḍaḥḥāk as his deputy there, and he allotted him a thousand dinars every year. He spoke to the caliph on his behalf, so he gave him forty thousand dirhams. His conduct was praised. He died in Mecca upon his return from Yemen on the Day of Tarwiya of this year. ʿAbbād b. ʿAbbād b. Ḥabīb b. al-Muhallab b. Abī Ṣufra ʿAbbād b. ʿAbbād b. Ḥabīb b. al-Muhallab b. Abī Ṣufra, Abū Muʿāwiya al-Baṣrī. He heard Hishām b. ʿUrwa. Aḥmad b. Ḥanbal and Abū ʿUbayd narrated from him. He was trustworthy, truthful, abundant in intellect, and of fine appearance. He died in this year. It is said: in the year one hundred and eighty-one. ʿAbd al-Wārith b. Saʿīd, Abū ʿUbayda al-Tamīmī ʿAbd al-Wārith b. Saʿīd, Abū ʿUbayda al-Tamīmī, mawlā of Banū al-ʿAnbar. Shuʿba testified to his precision. He died in this year. ʿĀfiya b. Yazīd b. Qays al-Qāḍī ʿĀfiya b. Yazīd b. Qays al-Qāḍī. Al-Mahdī appointed him judge in Baghdad on the eastern side. He narrated from Muḥammad b. ʿAbd al-Raḥmān b. Abī Laylā, al-Aʿmash, and others. He was among the companions of Abū Ḥanīfa who sat with him. When his companions would delve into a question and ʿĀfiya was not present, Abū Ḥanīfa would say: Do not settle the question until ʿĀfiya is present. When he was present, if he agreed with them, Abū Ḥanīfa would say: Record it. If he did not agree with them, Abū Ḥanīfa would say: Do not record it. ʿĀfiya and Ibn ʿUlātha would both judge in al-Mahdī's army in the congregational mosque of al-Ruṣāfa, this one in its lower part and this one in its upper part. And from Ismāʿīl b. Isḥāq al-Qāḍī, from his teachers, who said: ʿĀfiya al-Qāḍī held the judiciary for al-Mahdī. ʿĀfiya was a learned ascetic. One day he went to al-Mahdī at noon when he was alone, sought permission, and was admitted. He had a satchel with him. He asked to be excused from the judiciary and sought permission to hand over the satchel to whomever he ordered. Al-Mahdī thought that some governor had belittled him or weakened his hand in judgment, and he said that to him. ʿĀfiya replied: Nothing of this has occurred. He said: Then what was the reason for your request to be excused? He said: Two wealthy and prominent litigants had come before me for two months in a difficult and ambiguous case. Each claimed evidence and witnesses and advanced arguments requiring reflection and verification. I kept the litigants waiting, hoping they would reconcile or that the way to settle between them would become clear to me. He said: Then one of them learned from my news that I love sugar dates. In our season—it is the first time of dates—he set about gathering sugar dates for me, the like of which could not be gathered in our time except for the Commander of the Faithful. I have never seen any finer. He bribed my doorkeeper with a sum of dirhams to bring the platter in to me and not care if it were returned. When it came in, I disapproved of that, expelled my doorkeeper, and ordered the platter returned. Then today he came before me with his opponent, and they were not equal in my heart or in my eye. This, O Commander of the Faithful, while I did not accept. How would my state be if I had accepted? I do not feel safe that a trick might befall my religion and ruin me, for people have become corrupt. So dismiss me, may God dismiss you, and excuse me. So he excused him. And from ʿAbd al-Malik b. Qarīb al-Aṣmaʿī, who said: I was with al-Rashīd one day, and a complaint was raised to him about a judge called ʿĀfiya, and it weighed heavily on him. He ordered him brought, and he was brought while there was a large gathering in the assembly. The Commander of the Faithful addressed him and confronted him with what had been raised, and the assembly went on long. Then the Commander of the Faithful sneezed, and those present near him responded with tasmīt except him, for he did not respond. Al-Rashīd said to him: Why did you not respond to my sneeze as the people did? ʿĀfiya said to him: Because you, O Commander of the Faithful, did not praise God, so I did not respond. The Prophet ﷺ had two men sneeze in his presence, and he responded to one and not the other. The other said: O Messenger of God, why did you respond to that one and not to me? He said: "Because this one praised God, so we responded to him, and you did not praise Him, so I did not respond to you." Al-Rashīd said to him: Return to your post. If you do not overlook even a sneeze, will you overlook anything else? And he dismissed him with a fine dismissal and rebuked the people who had complained about him. And from Ibn al-Aʿrābī, who said: Abū Dulāma litigated against a man before ʿĀfiya, and he said: The errant men have litigated against me and I litigated against them for a full year. God has not caused my proof to slip, and God has not disappointed my rhyme. Whoever I have feared for his tyranny, I do not fear you, O ʿĀfiya. ʿĀfiya said to him: I will complain about you to the Commander of the Faithful. He said: Why would you complain about me? He said: Because you satirized me. He said: By God, if you complain about me, he will dismiss you. He said: And why? He said: Because you did not recognize satire from praise. ʿAmr b. ʿUthmān b. Qunbur, Abū Bishr, known as Sībawayhi the grammarian - ʿAmr b. ʿUthmān b. Qunbur, Abū Bishr, known as Sībawayhi the grammarian, mawlā of Banū al-Ḥārith b. Kaʿb. It is said: mawlā of the family of al-Rabīʿ b. Ziyād. The explanation of Sībawayhi is: the fragrance of apples. His mother used to dandle him with that in childhood. Ibrāhīm al-Ḥarbī said: He was named Sībawayhi because his cheeks were as if they were two apples. Ibn al-Jawzī, may God Almighty have mercy on him, said: Sībawayhi accompanied the ḥadīth scholars and jurists and sought the traditions. He used to write down dictation for Ḥammād b. Salama, and he made a grammatical error in a word, so Ḥammād found fault with him. He disdained that and attached himself to al-Khalīl, and he excelled in grammar. He came to Baghdad and debated al-Kisāʾī. And from Ibrāhīm al-Ḥarbī, who said: I heard Ibn ʿĀʾisha say: We used to sit with Sībawayhi the grammarian in the mosque. He was a handsome, clean young man who had attached himself to every science with a means and struck in every branch of learning with a share, despite his youth and his excellence in grammar. The historian said with his chain of transmission from Muḥammad b. Sallām, who said: Sībawayhi was sitting in a circle in Basra, and we were discussing something from the ḥadīth of Qatāda. He mentioned a rare ḥadīth and said: No one narrated this except Saʿīd b. Abī al-ʿUrūba. Someone present said to him: What are these two additions, O Abū Bishr? He said: Thus it is said, because al-ʿUrūba is Friday. Whoever says ʿUrūba has erred. Ibn Sallām said: I mentioned that to Yūnus, and he said: He is right, may God reward him well. Abū Saʿīd al-Sīrāfī said: Sībawayhi took the linguistic usages from Abū al-Khaṭṭāb al-Akhfash and others, and he composed his book, the like of which no one before him had produced and no one after him caught up with. Because of its fame among the grammarians, his book became a proper name, so it was said in Basra: So-and-so read the Book, and it was known that it was the book of Sībawayhi. When someone wanted to read the book of Sībawayhi to al-Mubarrad, he would say to him: Have you ridden the sea? Out of reverence for it and to underscore the difficulty of its contents. Al-Sīrāfī also said: We do not know of anyone who read the book of Sībawayhi to him. It was only read after him to Abū al-Ḥasan al-Akhfash. I saw in the notes of Abū ʿAbd Allāh al-Marzubānī: Thaʿlab said: Forty people gathered until they composed the book of Sībawayhi, and he was one of them. It contains the principles and fine points of al-Khalīl, and Sībawayhi claimed it. I find this unlikely because the like of it could not be hidden, and everyone conceded it to the man. And from Abū Bakr al-ʿAbdī, who said: When Sībawayhi came to Baghdad, Sībawayhi debated al-Kisāʾī and his companions, and he did not prevail over them. He asked who among the kings was generous and interested in grammar. He was told: Ṭalḥa b. Ṭāhir. So he set out for Khurasan. When he reached Sāwa, he fell ill with the illness in which he died. At death he recited: He hopes for a world to remain for him, but the hoper died before the hope. Eagerly he waters the roots of the young palm, so the young palm lived and the man died. And from Abū al-Ḥasan al-Madāʾinī, who said: Abū ʿAmr b. Yazīd said: Sībawayhi was at the point of death, and he placed his head in his brother's lap. He lost consciousness, and his brother's eyes shed tears. He regained consciousness and saw him weeping, and he said: We were together, then time separated us to the farthest end—so who feels safe from time? Sībawayhi died in this year. It is said: in the year before it. Abū Bakr al-Khaṭīb said: It is said that his age was thirty-two years. ʿUfayra the devoted worshipper ʿUfayra the devoted worshipper. She was long in sorrow and abundant in weeping. A brother of hers arrived, and she was given the good news of his arrival, but she wept. It was said to her: Is this a time for weeping? She said: I find no dwelling for joy in my heart along with the remembrance of the Hereafter. His arrival reminded me of the Day of Arrival before God, when people will be among the joyful and the ruined. And from Muḥammad b. ʿUbayd, who said: We entered upon a woman in Basra called ʿUfayra, and it was said to her: O ʿUfayra, supplicate God for us. She said: If the preachers fell silent, your old woman would not speak. But the doer of good is secure from the doer of evil through supplication. May God make your hospitality from my house in Paradise, and may God keep death in mind for me and for you. Muslim b. Khālid b. Saʿīd b. Kharja, Abū Khālid, nicknamed al-Zinjī Muslim b. Khālid b. Saʿīd b. Kharja, Abū Khālid, nicknamed al-Zinjī. He was a jurist and a devoted worshipper who fasted continuously. He died in Mecca in this year, but he had many errors and mistakes in his ḥadīth. Ḥassān b. Sinān Ḥassān b. Sinān. Ḥassān b. Sinān b. Awfā b. ʿAwf al-Tanūkhī al-Anbārī. He was born in the year sixty and saw Anas b. Mālik, who supplicated for him. From his descendants came judges, viziers, and righteous men. He lived through the two dynasties. He had been a Christian and converted to Islam, and his Islam was good. He wrote in Arabic, Persian, and Syriac, and he translated books before Rabīʿa when al-Saffāḥ appointed him over al-Anbār. ʿAbd al-Wārith b. Saʿīd al-Tannūrī And in it died ʿAbd al-Wārith b. Saʿīd al-Tannūrī, one of the trustworthy scholars. And in this year died al-Mubārak b. Saʿīd al-Thawrī, the brother of Sufyān, and Saʿīd b. Khuthaym, and Abū ʿUbayda ʿAbd al-Wārith b. Saʿīd, and ʿAbd al-ʿAzīz b. Abī Ḥāzim, and he died while prostrating, and Abū Ḍamra Anas b. ʿIyāḍ al-Laythī al-Madanī.
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