Tarikh (al-Tabari) 3054
The year 189 AH
مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ إِسْحَاقُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الْمُغِيرَةِ بْنِ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ الزُّهْرِيُّ إِسْحَاقُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الْمُغِيرَةِ بْنِ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ الزُّهْرِيُّ. مِنْ أَهْلِ الْمَدِينَةِ، سَكَنَ بَغْدَادَ، وَكَانَ لَهُ قَدْرٌ عِنْدَ الْخُلَفَاءِ وَالْأُمَرَاءِ، وَأَبُوهُ عَبْدُ الرَّحْمَنِ كَانَ يُقَالُ لَهُ: عَزِيزٌ، وَكَانَ إِسْحَاقُ فِي صَحَابَةِ الْمَهْدِيِّ، وَالْهَادِي، وَالرَّشِيدِ وَهَلَكَ فِي خِلَافَتِهِ، وَكَانَ مَوْصُوفًا بِالصَّفَاءِ وَالْجُودِ، حَتَّى قَالَ الشَّاعِرُ الْهَيْصَبِيُّ فِيهِ وَلِأَخِيهِ يَعْقُوبَ: نَفَى الْجُوعَ عَنْ بَغْدَادَ إِسْحَاقُ ذُو النَّدَى كَمَا قَدْ نَفَى جُوعَ الْحِجَازِ أَخُوهُ وَمَا يَكُ مِنْ خَيْرٍ أَتَوْهُ فَإِنَّمَا فِعَالُ غُرَيْرٍ قَبْلَهُمْ وَرِثُوهُ فَأُقْسِمُ لَوْ ضَافَ الْغُرَيْرِيَّ بَغْتَةً جَمِيعُ بَنِي حَوَّاءَ مَا حَفَلُوهُ هُوَ الْبَحْرُ بَلْ لَوْ حَلَّ بِالْبَحْرِ وَفْدُهُ وَمَنْ يَجْتَدِيهِ سَاعَةً نَزَفُوهُ وعن أَبُو عَزِيَّةَ مُحَمَّدُ بْنُ مُوسَى الْأَنْصَارِيُّ قَالَ: كَانَ إِسْحَاقُ بْنُ غُرَيْرٍ مُعْجَبًا بِعَبَّادَةَ جَارِيَةِ الْمُهَلَّبِيَّةِ، وَكَانَتِ الْجَارِيَةُ مُنْقَطِعَةً إِلَى الْخَيْزُرَانِ أُمِّ الْمُؤْمِنِينَ، وَهِيَ ذَاتُ مَنْزِلَةٍ عِنْدَهَا قَالَ: فَرَكِبَ يَوْمًا عَبْدُ اللَّهِ بْنُ مُصْعَبِ بْنِ الزُّبَيْرِ وَإِسْحَاقُ بْنُ غُرَيْرٍ إِلَى الْمَهْدِيِّ، وَكَانَا يَأْتِيَانِهِ فِي كُلِّ عَشِيَّةٍ إِذَا صَلَّى النَّاسُ الْعَصْرَ، فَيُقِيمَانِ مَعَهُ إِلَى أَنْ يَنْقَضِيَ سَمَرُهُ، فَلَقِيَا يَوْمًا عَبَّادَةَ فِي طَرِيقِهِمَا، فَقَالَ إِسْحَاقُ بْنُ غُرَيْرٍ لِعَبْدِ اللَّهِ بْنِ مُصْعَبٍ: يَا أَبَا بَكْرٍ، هَذِهِ عَبَّادَةُ الَّتِي كُنْتَ تَسْمَعُنِي أَذْكُرُهَا. وَرَكَضَ دَابَّتَهُ حَتَّى اسْتَقْبَلَهَا، فَنَظَرَ إِلَيْهَا، ثُمَّ رَجَعَ. فَضَحِكَ عَبْدُ اللَّهِ بْنُ مُصْعَبٍ مِمَّا صَنَعَ. ثُمَّ مَضَيَا فَدَخَلَا عَلَى أَمِيرِ الْمُؤْمِنِينَ الْمَهْدِيِّ، فَحَدَّثَهُ عَبْدُ اللَّهِ بْنُ مُصْعَبٍ حَدِيثَ إِسْحَاقَ بْنِ غُرَيْرٍ وَعَبَّادَةَ، وَمَا كَانَ مِنْهُ فِي أَمْرِهَا تِلْكَ الْعَشِيَّةَ، فَقَالَ لِإِسْحَاقَ: أَنَا أَشْتَرِيهَا لَكَ. وَقَامَ فَدَخَلَ عَلَى الْخَيْزُرَانِ، فَقَالَ: أَيْنَ الْمُهَلَّبِيَّةُ ؟ فَأَمَرَتْ بِهَا فَدُعِيَتْ لَهُ، فَقَالَ [لَهَا ]: أَتَبِيعِينِي عَبَّادَةَ بِخَمْسِينَ أَلْفَ دِرْهَمٍ ؟ فَقَالَتْ: يَا سَيِّدِي، إِنْ كُنْتَ تُرِيدُهَا لِنَفْسِكَ فَبِهَا - فَدَاكَ اللَّهُ - فَقَالَ: إِنَّمَا أُرِيدُهَا لِإِسْحَاقَ بْنِ غُرَيْرٍ. فَبَكَتْ وَقَالَتْ: يَدِي وَرِجْلِي وَلِسَانِي فِي حَوَائِجِي تَنْزِعُهَا مِنِّي لِإِسْحَاقَ بْنِ غُرَيْرٍ. فَقَالَتِ الْخَيْزُرَانُ: مَا يُبْكِيكِ ؟ لَا يَقْدِرُ وَاللَّهِ إِسْحَاقُ عَلَيْهَا. وَقَالَتْ لِلْمَهْدِيِّ: صَارَ ابْنُ غُرَيْرٍ يَتَعَشَّقُ جَوَارِيَ النَّاسِ. فَخَرَجَ الْمَهْدِيُّ فَأَخْبَرَ إِسْحَاقَ الْخَبَرَ، وَأَمَرَ لَهُ بِخَمْسِينَ أَلْفَ دِرْهَمٍ، فَأَخَذَهَا، فَقَالَ فِي ذَلِكَ أَبُو الْعَتَاهِيَةِ: مَنْ صَدَقَ الْحُبَّ لِأَحْبَابِهِ فَإِنَّ حُبَّ ابْنِ غُرَيْرٍ غُرُورُ أَنْسَاهُ عَبَّادَةَ ذَاتَ الْهَوَى وَأَذْهَلَ الْحُبَّ لَدَيْهِ الضَّمِيرُ خَمْسُونَ أَلْفًا كُلُّهَا وَازِنٌ [خَشِنٌ ] لَهَا فِي كُلِّ كِيسٍ صَرِيرُ وَقَالَ أَبُو الْعَتَاهِيَةِ فِي ذَلِكَ أَيْضًا: حُبُّكَ الْمَالَ لَا كَحُبِّكَ عَبَّا دَةَ يَا فَاضِحَ الْمُحِبِّينَا وعن مُحَمَّدُ بْنُ يَحْيَى النَّدِيمُ قَالَ: أَنْشَدَنَا أَحْمَدُ بْنُ يَحْيَى قَالَ: أَنْشَدَنِي الزُّبَيْرُ لِمُنْكَفٍّ - وَهُوَ مِنْ وَلَدِ زُهَيْرِ بْنِ أَبِي سُلْمَى - يَرْثِي إِسْحَاقَ بْنَ غُرَيْرٍ: [بَكَتِ الْعُيُونُ فَأَقْرَحَتْ أَجْفَانَهَا عَبَرَاتُهَا جَزَعًا عَلَى إِسْحَاقَ ] فَلَئِنْ بَكَتْ جَزَعًا عَلَيْهِ فَقَدْ بَكَتْ حُزْنًا عَلَيْهِ مَكَارِمُ الْأَخْلَاقِ يَا خَيْرَ مَنْ بَكَتِ الْمَكَارِمُ فَقْدَهُ لَمْ يَبْقَ بَعْدَكَ لِلْمَكَارِمِ بَاقِ لَوْ طَافَ فِي شَرْقِ الْبِلَادِ وَغَرْبِهَا لَمْ يَلْقَ إِلَّا حَامِدًا لِلَّاقِي مَا بَثَّ مِنْ كَرَمِ الطَّبَائِعِ لَيْلَةً إِلَّا لِعَرْضِكَ مِنْ نَوَالِكَ وَاقِ بَخِلَتْ بِمَا حَوَتِ الْأَكُفُّ وَإِنَّمَا خَلَقَ الْإِلَهُ يَدَيْكَ لِلْإِنْفَاقِ الزُّبَيْرُ بْنُ خُبَيْبِ بْنِ ثَابِتِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بْنِ الْعَوَّامِ الْأَسَدِيُّ الزُّبَيْرُ بْنُ خُبَيْبِ بْنِ ثَابِتِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بْنِ الْعَوَّامِ الْأَسَدِيُّ . سَمِعَ مُحَمَّدَ بْنَ عَبَّادٍ. وَرَوَى عَنْهُ مَعْنُ بْنُ عِيسَى، وَكَانَ مِنَ الْفُضَلَاءِ الْعُبَّادِ. قَدِمَ بَغْدَادَ مَرَّتَيْنِ، إِحْدَاهُمَا فِي زَمَنِ الْمَهْدِيِّ، وَالْأُخْرَى فِي زَمَنِ الرَّشِيدِ. وعن مُصْعَبُ بْنُ عَبْدِ اللَّهِ قَالَ: سَمِعْتُ أَبِي يَقُولُ: قَالَ لِي أَمِيرُ الْمُؤْمِنِينَ هَارُونُ الرَّشِيدُ: دُلَّنِي عَلَى رَجُلٍ مِنْ أَهْلِ الْمَدِينَةِ مِنْ قُرَيْشٍ، لَهُ فَضْلٌ مُنْقَطِعٌ. قَالَ: قُلْتُ: عُمَارَةُ بْنُ حَمْزَةَ بْنِ عَبْدِ اللَّهِ. قَالَ: فَأَيْنَ أَنْتَ عَنِ ابْنِ عَمِّكَ الزُّبَيْرِ بْنِ خُبَيْبٍ ؟ قَالَ: قُلْتُ لَهُ: إِنَّمَا سَأَلَتَنِي عَنِ النَّاسِ، وَلَوْ سَأَلَتَنِي عَنْ أُسْطُوَانٍ مِنْ أَسَاطِينِ الْمَسْجِدِ قُلْتُ لَكَ الزُّبَيْرُ بْنُ خُبَيْبٍ. تُوُفِّيَ الزُّبَيْرُ بِوَادِي الْقُرَى فِي ضَيْعَةٍ لَهُ، وَهُوَ ابْنُ أَرْبَعٍ وَسَبْعِينَ سَنَةً. سَعِيدُ بْنُ سُلَيْمَانَ بْنِ نَوْفَلِ بْنِ إِسْحَاقَ الْمَدِينِيُّ سَعِيدُ بْنُ سُلَيْمَانَ بْنِ نَوْفَلِ بْنِ إِسْحَاقَ الْمَدِينِيُّ. وَلِيَ قَضَاءَ الْمَدِينَةِ فِي خِلَافَةِ الْمَهْدِيِّ، وَوَفِدَ عَلَى الرَّشِيدِ، وَكَانَ شَدِيدَ الْمَذْهَبِ، حَسَنَ الطَّرِيقَةِ. وعن نَوْفَلُ بْنُ مَيْمُونٍ قَالَ: جَاءَ سَعِيدُ بْنُ سُلَيْمَانَ إِلَى مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عِمْرَانَ شَاهِدًا فَرَدَّ شَهَادَتَهُ، فَلَمَّا وَلِيَ الْقَضَاءَ جَاءَهُ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عِمْرَانَ شَاهِدًا فَأَخَذَ شَهَادَتَهُ، فَنَظَرَ فِيهَا سَاعَةً، ثُمَّ رَفَعَ رَأْسَهُ وَقَالَ: الْمُؤْمِنُ لَا يَشْفِي غَيْظَهُ، أَوْقِعْ شَهَادَتَهُ يَا ابْنَ دِينَارٍ، فَأَوْقَعَهَا. سُلَيْمَانُ بْنُ حَيَّانَ، أَبُو خَالِدٍ الْأَحْمَرُ الْأَزْدِيُّ الْكُوفِيُّ سُلَيْمَانُ بْنُ حَيَّانَ، أَبُو خَالِدٍ الْأَحْمَرُ الْأَزْدِيُّ الْكُوفِيُّ . وُلِدَ سَنَةَ أَرْبَعَ عَشْرَةَ وَمِائَةٍ. سَمِعَ يَحْيَى بْنَ سَعِيدٍ الْأَنْصَارِيَّ، وَسُلَيْمَانَ التَّيْمِيَّ، وَالْأَعْمَشَ، رَوَى عَنْهُ: أَحْمَدُ بْنُ حَنْبَلٍ، وَكَانَ سُفْيَانُ يَقُولُ: هُوَ رَجُلٌ صَالِحٌ، وَكَانَ يَنْقِمُ عَلَيْهِ خُرُوجَهُ مَعَ [إِبْرَاهِيمَ بْنِ ] عَبْدِ اللَّهِ بْنِ حَسَنٍ، فَهَجَرَهُ لِذَلِكَ. وَقَالَ يَحْيَى: هُوَ ثِقَةٌ. وعن عُثْمَانُ بْنُ أَبِي شَيْبَةَ قَالَ: دَخَلْتُ عَلَى أَبِي خَالِدٍ الْأَحْمَرِ عِنْدَ مَوْتِهِ وَهُوَ يَقُولُ: يَا نَفْسُ اخْرُجِي، وَاللَّهِ لَخُرُوجُكِ أَحَبُّ إِلَيَّ مِنْ بَقَائِكِ فِي بَدَنِي. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. وَقِيلَ: فِي سَنَةِ تِسْعِينَ. عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عِمْرَانَ بْنِ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ طَلْحَةَ بْنِ عَبْدِ اللَّهِ، أَبُو مُحَمَّدٍ التَّيْمِيُّ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عِمْرَانَ بْنِ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ طَلْحَةَ بْنِ عَبْدِ اللَّهِ، أَبُو مُحَمَّدٍ التَّيْمِيُّ. مِنْ أَهْلِ مَدِينَةِ رَسُولِ اللَّهِ ﷺ، وَلَّاهُ هَارُونُ الرَّشِيدُ قَضَاءَ الْمَدِينَةِ، ثُمَّ صَرَفَهُ وَوَلَّاهُ مَكَّةَ، ثُمَّ صَرَفَهُ وَرَدَّهُ إِلَى قَضَاءِ الْمَدِينَةِ، ثُمَّ عَزَلَهُ فَقَدِمَ بَغْدَادَ وَأَقَامَ فِي نَاحِيَةِ الرَّشِيدِ، ثُمَّ سَافَرَ مَعَهُ إِلَى الرَّيِّ، فَمَاتَ بِهَا فِي هَذِهِ السَّنَةِ. عَلِيُّ بْنُ حَمْزَةَ بْنِ عَبْدِ اللَّهِ بْنِ فَيْرُوزَ الْمَعْرُوفُ بِالْكِسَائِيِّ عَلِيُّ بْنُ حَمْزَةَ بْنِ عَبْدِ اللَّهِ، أَبُو الْحَسَنِ الْأَسَدِيُّ، الْمَعْرُوفُ بِالْكِسَائِيِّ النَّحْوِيِّ . أَحَدُ أَئِمَّةِ الْقُرَّاءِ، مِنْ أَهْلِ الْكُوفَةِ، اسْتَوْطَنَ بَغْدَادَ، وَعَلَّمَ الرَّشِيدَ، ثُمَّ الْأَمِينَ بَعْدَهُ، وَكَانَ قَدْ قَرَأَ عَلَى حَمْزَةَ الزَّيَّاتِ، فَأَقْرَأَ بِبَغْدَادَ زَمَانًا بِقِرَاءَةِ حَمْزَةَ، ثُمَّ اخْتَارَ لِنَفْسِهِ قِرَاءَةً، فَأَقْرَأَ بِهَا النَّاسَ. وَقَدْ سَمِعَ الْحَدِيثَ مِنْ أَبِي بَكْرِ بْنِ عَيَّاشٍ، وَسُفْيَانَ بْنِ عُيَيْنَةَ، وَآخَرِينَ. وَرَوَى عَنْهُ: الْفَرَّاءُ، وَأَبُو عُبَيْدٍ. وَقَالَ الشَّافِعِيُّ: مَنْ أَرَادَ أَنْ يَتَبَحَّرَ فِي النَّحْوِ فَهُوَ عِيَالٌ عَلَى الْكِسَائِيِّ. وعن أَبُو يَزِيدَ الْوَضَّاحِيُّ قَالَ: قَالَ لِي الْفَرَّاءُ: إِنَّمَا تَعَلَّمَ الْكِسَائِيُّ النَّحْوَ عَلَى الْكِبَرِ، وَكَانَ سَبَبُ تَعَلُّمِهِ: أَنَّهُ جَاءَ يَوْمًا وَقَدْ مَشَى حَتَّى أَعْيَ، فَجَلَسَ إِلَى الْهَبَّارِينَ فَقَالَ: قَدْ عَيِيتُ. فَقَالُوا لَهُ: أَتُجَالِسُنَا وَأَنْتَ تَلْحَنُ ؟ ! فَقَالَ: كَيْفَ لَحَنْتُ ؟ فَقَالُوا لَهُ: إِنْ كُنْتَ أَرَدْتَ مِنَ التَّعَبِ فَقُلْ أُعْيِيتُ، وَإِنْ كُنْتَ أَرَدْتَ مِنَ انْقِطَاعِ الْحِيلَةِ وَالتَّدْبِيرِ وَالتَّحَيُّرِ فِي الْأَمْرِ فَقُلْ: عَيِيتُ - مُخَفَّفَةً فَأَنِفَ مِنْ هَذِهِ الْكَلِمَةِ وَقَامَ مِنْ فَوْرِهِ، فَسَأَلَ عَمَّنْ يُعَلِّمُ النَّحْوَ. فَأَرْشَدُوهُ إِلَى مُعَاذٍ الْهَرَا، فَلَزِمَهُ حَتَّى أَنْفَذَ مَا عِنْدَهُ، ثُمَّ خَرَجَ إِلَى الْبَصْرَةِ [فَلَقِيَ الْخَلِيلَ وَجَلَسَ فِي حَلَقَتِهِ، فَقَالَ لَهُ رَجُلٌ مِنَ الْأَعْرَابِ: تَرَكْتَ أَسَدَ الْكُوفَةِ وَتَمِيمَهَا وَعِنْدَهَا الْفَصَاحَةُ، وَجِئْتَ إِلَى الْبَصْرَةِ ؟ ] فَقَالَ لِلْخَلِيلِ: مِنْ أَيْنَ أَخَذْتَ عِلْمَكَ [هَذَا ] ؟ فَقَالَ: مِنْ بَوَادِي الْحِجَازِ، وَنَجْدٍ، وَتِهَامَةَ. فَخَرَجَ وَرَجَعَ وَقَدْ أَنْفَذَ خَمْسَ عَشْرَةَ قِنِّينَةً حِبْرًا فِي الْكِتَابَةِ عَنِ الْعَرَبِ سِوَى مَا حَفِظَهُ، وَلَمْ يَكُنْ لَهُ هِمَّةٌ غَيْرَ [ الْبَصْرَةِ وَ ] الْخَلِيلِ، فَوَجَدَ الْخَلِيلَ قَدْ مَاتَ وَقَدْ جَلَسَ مَوْضِعَهُ يُونُسُ النَّحْوِيُّ، فَمَرَّتْ بَيْنَهُمْ مَسَائِلُ أَقَرَّ لَهُ يُونُسُ فِيهَا وَصَدَّرَهُ مَوْضِعَهُ. قَالَ ابن الجوزي رَحِمَهُ اللَّهُ: وَفِي تَسْمِيَتِهِ بِالْكِسَائِيِّ قَوْلَانِ: أَحَدُهُمَا: أَنَّهُ أَحْرَمَ فِي كِسَاءٍ. وعن عَبْدُ الرَّحِيمِ بْنُ مُوسَى قَالَ: قُلْتُ لِلْكِسَائِيِّ: لِمَ سُمِّيتَ الْكِسَائِيَّ ؟ قَالَ: لِأَنِّي أَحْرَمْتُ فِي كِسَاءٍ. الْقَوْلُ الثَّانِي: وعن أَبُو بَكْرٍ مُحَمَّدُ بْنُ يَحْيَى بْنِ سُلَيْمَانَ الْمَرْوَزِيُّ قَالَ: سَأَلْتُ خَلَفَ بْنَ هِشَامٍ: لِمَ سُمِّيَ الْكِسَائِيُّ كِسَائِيًّا ؟ قَالَ: دَخَلَ الْكِسَائِيُّ الْكُوفَةَ فَجَاءَ إِلَى مَسْجِدِ السَّبِيعِ، وَكَانَ حَمْزَةُ بْنُ حَبِيبٍ الزَّيَّاتُ يُقْرِئُ فِيهِ، فَتَقَدَّمَ الْكِسَائِيُّ مَعَ أَذَانِ الْفَجْرِ وَهُوَ مُلْتَفٌّ بِكِسَاءٍ، فَرَمَقَهُ الْقَوْمُ بِأَبْصَارِهِمْ، فَقَالُوا: إِنْ كَانَ حَائِكًا فَسَيَقْرَأُ سُورَةَ يُوسُفَ، وَإِنْ كَانَ مَلَّاحًا فَسَيَقْرَأُ سُورَةَ طَهَ، فَسَمِعَهُمْ، فَابْتَدَأَ بِسُورَةِ يُوسُفَ، فَلَمَّا بَلَغَ قِصَّةَ الذِّئْبِ قَرَأَ: فَأَكَلَهُ الذِّئْبُ بِغَيْرِ هَمْزٍ، فَقَالَ لَهُ حَمْزَةُ: الذِّئْبُ بِالْهَمْزِ. فَقَالَ لَهُ الْكِسَائِيُّ: وَكَذَلِكَ أَهَمِزِ الْحُوتَ فَالْتَقَمَهُ الْحُؤْتُ. قَالَ: لَا. قَالَ: فَلِمَ هَمَزْتَ الذِّئْبَ وَلَمْ تَهْمِزِ الْحُوتَ ؟ وَهَذَا فَأَكَلَهُ الذِّئْبُ، وَهَذَا فَالْتَقَمَهُ الْحُوتُ ؟ فَرَفَعَ حَمْزَةُ بَصَرَهُ إِلَى خَلَّادِ الْأَحْوَلِ، وَكَانَ أَجْمَلَ غِلْمَانِهِ، فَتَقَدَّمُ إِلَيْهِ فِي جَمَاعَةٍ [مِنْ ] أَهْلِ الْمَجْلِسِ فَنَاظَرُوهُ فَلَمْ يَصْنَعُوا شَيْئًا. فَقَالُوا: أَفِدْنَا يَرْحَمُكَ اللَّهُ. فَقَالَ لَهُمُ الْكِسَائِيُّ: تَفْهَمُوا عَنِ الْحَائِكِ ؟ تَقُولُ إِذَا نَسَبْتَ [الرَّجُلَ ] إِلَى الذِّئْبِ: قَدِ اسْتَذْأَبَ الرَّجُلُ، فَلَوْ قُلْتَ: اسْتَذَابَ - بِغَيْرِ هَمْزٍ - لَكُنْتَ إِنَّمَا نَسَبْتَهُ إِلَى الْهُزَالِ، تَقُولُ: قَدِ اسْتَذَابَ الرَّجُلُ إِذَا اسْتَذَابَ شَحْمُهُ - بِغَيْرِ هَمْزٍ - وَإِذَا نَسَبْتَهُ إِلَى الْحُوتِ تَقُولُ: قَدِ اسْتَحَاتَ الرَّجُلُ، أَيْ كَثُرَ أَكْلُهُ، لِأَنَّ الْحُوتَ يَأْكُلُ كَثِيرًا، لَا يَجُوزُ فِيهِ الْهَمْزُ، فَلِتِلْكَ الْعِلَّةِ هُمِزَ الذِّئْبُ وَلَمْ يُهْمَزِ الْحُوتُ، وَفِيهِ مَعْنًى آخَرُ: لَا تَسْقُطُ الْهَمْزَةُ مِنْ مُفْرَدِهِ وَلَا مِنْ جَمْعِهِ، وَأَنْشَدَهُمْ: أَيُّهَا الذِّئْبُ وَابْنُهُ وَأَبُوهُ أَنْتَ عِنْدِي مِنْ أَذْأَبِ الضَّارِيَاتِ قَالَ: فَسُمِّيَ الْكِسَائِيَّ مِنْ ذَلِكَ الْيَوْمِ. وعن أَبُو حَاتِمٍ السِّجِسْتَانِيُّ قَالَ: وَفَدَ عَلَيْنَا عَامِلٌ مِنْ أَهْلِ الْكُوفَةِ لَمْ أَرَ فِي عُمَّالِ السُّلْطَانِ بِالْبَصْرَةِ أَبْرَعَ مِنْهُ، فَدَخَلْتُ مُسَلِّمًا عَلَيْهِ، فَقَالَ لِي: يَا سِجِسْتَانِيُّ، مَنْ عُلَمَاؤُكُمْ بِالْبَصْرَةِ ؟ قُلْتُ: الزِّيَادِيُّ أَعْلَمُنَا بِعِلْمِ الْأَصْمَعِيِّ، وَالْمَازِنِيُّ أَعْلَمُنَا بِالنَّحْوِ، وَهِلَالُ الرَّأْيِ أَفْقَهُنَا، وَالشَّاذَكُونِيُّ أَعْلَمُنَا بِالْحَدِيثِ، وَأَنَا رَحِمَكَ اللَّهُ أُنْسَبُ إِلَى عِلْمِ الْقُرْآنِ، وَابْنُ الْكَلْبِيِّ مِنْ أَكْتَبِنَا لِلشُّرُوطِ. قَالَ: فَقَالَ لِكَاتِبِهِ: إِذَا كَانَ غَدٌ فَاجْمَعْهُمْ. قَالَ: فَجَمَعَنَا فَقَالَ: أَيُّكُمْ أَبُو عُثْمَانَ الْمَازِنِيُّ ؟ قَالَ أَبُو عُثْمَانَ: هَا أَنَا ذَا يَرْحَمُكَ اللَّهُ. قَالَ: هَلْ يُجْزِي فِي كَفَّارَةِ الظِّهَارِ عِتْقُ عَبْدٍ أَعْوَرَ ؟ قَالَ الْمَازِنِيُّ: لَسْتُ صَاحِبَ فِقْهٍ، أَنَا صَاحِبُ عَرَبِيَّةٍ. فَقَالَ: يَا زِيَادِيُّ، كَيْفَ يُكْتَبُ بَيْنَ رَجُلٍ وَامْرَأَةٍ خَالَعَهَا زَوْجُهَا عَلَى الثُّلْثِ مِنْ صَدَاقِهَا ؟ قَالَ: لَيْسَ هَذَا مِنْ عِلْمِي، هَذَا مِنْ عِلْمِ هِلَالِ الرَّأْيِ. قَالَ: يَا هِلَالُ، كَمْ أَسْنَدَ ابْنُ عَوْنٍ عَنِ الْحَسَنِ ؟ قَالَ: لَيْسَ هَذَا مِنْ عِلْمِي، هَذَا مِنْ عِلْمِ الشَّاذَكُونِيِّ. قَالَ: يَا شَاذَكُونِيُّ يَثْنُونَ صُدُورَهُمْ قَالَ: لَيْسَ هَذَا مِنْ عِلْمِي، هَذَا مِنْ عِلْمِ أَبِي حَاتِمٍ. قَالَ: يَا أَبَا حَاتِمٍ، كَيْفَ تَكْتُبُ إِلَى أَمِيرِ الْمُؤْمِنِينَ كِتَابًا تَصِفُ فِيهِ خَصَاصَةَ أَهْلِ الْبَصْرَةِ وَمَا أَصَابَهُمْ فِي الثَّرْمَةِ، وَتَسْأَلُهُ لَهُمُ النَّظَرَ وَالنَّظْرَةَ ؟ قَالَ: لَسْتُ - رَحِمَكَ اللَّهُ - صَاحِبَ بَلَاغَةٍ وَكِتَابَةٍ، أَنَا صَاحِبُ قُرْآنٍ. فَقَالَ: مَا أَقْبَحَ الرَّجُلَ يَتَعَاطَى الْعِلْمَ خَمْسِينَ سَنَةً لَا يَعْرِفُ إِلَّا فَنًّا وَاحِدًا، حَتَّى إِذَا سُئِلَ عَنْ غَيْرِهِ لَمْ يَجُلْ فِيهِ وَلَمْ يَمُرَّ، وَلَكِنَّ عَالِمَنَا بِالْكُوفَةِ الْكِسَائِيَّ لَوْ سُئِلَ عَنْ هَذَا كُلِّهِ أَجَابَ. وعن سَلَمَةُ بْنُ عَاصِمٍ قَالَ: قَالَ الْكِسَائِيُّ: صَلَّيْتُ بِهَارُونَ الرَّشِيدِ فَأَعْجَبَتْنِي قِرَاءَتِي، فَغَلِطْتُ فِي آيَةٍ مَا غَلِطَ فِيهَا صَبِيٌّ قَطُّ، أَرَدْتُ أَنْ أَقُولَ: ( لَعَلَّهُمْ يَرْجِعُونَ) فَقُلْتُ: لَعَلَّهُمْ يَرْجِعِينَ، فَوَاللَّهِ مَا اجْتَرَأَ هَارُونُ [أَنْ ] يَقُولَ لِي أَخْطَأْتَ، وَلَكِنَّهُ لَمَّا سَلَّمْتُ قَالَ لِي: يَا كِسَائِيُّ، أَيُّ لُغَةٍ هَذِهِ ؟ قُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، قَدْ يَعْثُرُ الْجَوَادُ. فَقَالَ: أَمَّا هَذَا فَنَعَمْ. وعن أَبُو بَكْرِ بْنُ الْأَنْبَارِيِّ قَالَ: قَالَ لِي الْفَرَّاءُ: لَقِيتُ الْكِسَائِيَّ يَوْمًا فَرَأَيْتُهُ كَالْبَاكِي، فَقُلْتُ: مَا يُبْكِيكَ ؟ فَقَالَ: هَذَا الْمَلِكُ يَحْيَى بْنُ خَالِدٍ يُوَجِّهُ إِلَيَّ فَيَحْضُرُنِي فَيَسْأَلُنِي عَنِ الشَّيْءِ، فَإِنْ أَبْطَأْتُ فِي الْجَوَابِ لِحَقَنِي مِنْهُ عَيْبٌ، وَإِنْ بَادَرْتُ لَمْ آمَنِ الزَّلَلَ. قَالَ: فَقُلْتُ - مُمْتَحِنًا لَهُ -: يَا أَبَا الْحَسَنِ، مَنْ يَعْتَرِضُ عَلَيْكَ قُلْ مَا شِئْتَ، فَأَنْتَ الْكِسَائِيُّ. فَأَخَذَ لِسَانَهُ بِيَدِهِ فَقَالَ: قَطَعَهُ اللَّهُ إِنْ قُلْتُ مَا لَا أَعْلَمُ. وعن سَلَمَةُ بْنُ عَاصِمٍ قَالَ: حَلَفْتُ أَنْ لَا أُكَلِّمَ عَامِّيًّا إِلَّا بِمَا يُوَافِقُهُ وَيُشْبِهُ كَلَامَهُ، فَوَقَفْتُ عَلَى نَجَّارٍ فَقُلْتُ: بِكَمْ هَذَانِ الْبَابَانِ ؟ فَقَالَ: بِسَلْحِتَانِ يَا مُصْفَعَانِ. تُوُفِّيَ الْكِسَائِيُّ فِي هَذِهِ السَّنَةِ. هَكَذَا ذَكَرَ ابْنُ عَرَفَةَ، وَابْنُ كَامِلٍ الْقَاضِي. وَذَكَرَ ابْنُ الْأَنْبَارِيِّ أَنَّهُ مَاتَ فِي سَنَةِ اثْنَتَيْنِ وَثَمَانِينَ هُوَ وَمُحَمَّدُ بْنُ الْحَسَنِ، فَدَفَنَهُمَا الرَّشِيدُ، قَالَ: وَبَلَغَ الْكِسَائِيُّ سَبْعِينَ سَنَةً. وعن أَبُو مِسْحَلٍ قَالَ: رَأَيْتُ الْكِسَائِيَّ فِي النَّوْمِ كَأَنَّ وَجْهَهُ الْبَدْرُ فَقُلْتُ لَهُ: مَا فَعَلَ اللَّهُ بِكَ ؟ قَالَ: غَفَرَ لِي بِالْقُرْآنِ، فَقُلْتُ: مَا فَعَلَ حَمْزَةُ الزَّيَّاتُ ؟ قَالَ: ذَاكَ فِي عِلِّيِّينَ مَا نَرَاهُ إِلَّا كَمَا نَرَى الْكَوْكَبَ الدُّرِّيَّ. مُحَمَّدُ بْنُ الْحَسَنِ بْنِ فَرْقَدٍ أَبُو عَبْدِ اللَّهِ الشَّيْبَانِيُّ مُحَمَّدُ بْنُ الْحَسَنِ بْنِ فَرْقَدٍ أَبُو عَبْدِ اللَّهِ الشَّيْبَانِيُّ مَوْلَاهُمْ، صَاحِبُ أَبِي حَنِيفَةَ، أَصْلُهُ مِنْ قَرْيَةٍ مِنْ قُرَى دِمَشْقَ، قَدِمَ أَبُوهُ الْعِرَاقَ، فَوُلِدَ بِوَاسِطَ سَنَةَ ثِنْتَيْنِ وَثَلَاثِينَ وَمِائَةٍ، وَنَشَأَ بِالْكُوفَةِ، فَسَمِعَ مِنْ أَبِي حَنِيفَةَ، وَمِسْعَرٍ، وَالثَّوْرِيِّ، وَعُمَرَ بْنِ ذَرٍّ، وَمَالِكِ بْنِ مِغْوَلٍ، وَكَتَبَ عَنْ مَالِكِ بْنِ أَنَسٍ، وَالْأَوْزَاعِيِّ، وَأَبِي يُوسُفَ، وَسَكَنَ بَغْدَادَ وَحَدَّثَ بِهَا، وَكَتَبَ عَنْهُ الشَّافِعِيُّ حِينَ قَدِمَهَا فِي سَنَةِ أَرْبَعٍ وَثَمَانِينَ وَمِائَةٍ وَقْرَ بَعِيرٍ، وَوَلَّاهُ الرَّشِيدُ قَضَاءَ الرَّقَّةِ، ثُمَّ عَزَلَهُ وَخَرَجَ مَعَ الرَّشِيدِ إِلَى الرَّيِّ فَمَاتَ بِهَا. وَكَانَ يَقُولُ لِأَهْلِهِ: لَا تَسْأَلُونِي حَاجَةً مِنْ حَاجَاتِ الدُّنْيَا فَتَشْغَلُوا قَلْبِي، وَخُذُوا مَا شِئْتُمْ مِنْ وَكِيلِي، فَإِنَّهُ أَقَلُّ لِهَمِّي وَأَفْرَغُ لِقَلْبِي. وَقَالَ الشَّافِعِيُّ: مَا رَأَيْتُ حَبْرًا سَمِينًا مِثْلَهُ، وَلَا رَأَيْتُ أَخَفَّ رُوحًا مِنْهُ، وَلَا أَفْصَحَ مِنْهُ، كُنْتُ إِذَا سَمِعْتُهُ يَقْرَأُ كَأَنَّ الْقُرْآنَ نَزَلَ بِلُغَتِهِ. وَقَالَ أَيْضًا: مَا رَأَيْتُ أَعْقَلَ مِنْ مُحَمَّدِ بْنِ الْحَسَنِ، كَانَ يَمْلَأُ الْعَيْنَ وَالْقَلْبَ. قَالَ الطَّحَاوِيُّ: كَانَ الشَّافِعِيُّ قَدْ طَلَبَ مِنْ مُحَمَّدِ بْنِ الْحَسَنِ كِتَابَ السِّيَرِ، فَلَمْ يُجِبْهُ إِلَى الْإِعَارَةِ، فَكَتَبَ إِلَيْهِ: قُلْ لِلَّذِي لَمْ تَرَ عَيْ نَا مَنْ رَآهُ مِثْلَهُ حَتَّى كَأَنَّ مَنْ رَآهُ قَدْ رَأَى مَنْ قَبْلَهْ الْعِلْمُ يَنْهَى أَهْلَهُ أَنْ يَمْنَعُوهُ أَهْلَهْ لَعَلَّهُ يَبْذُلُهُ لِأَهْلِهِ لَعَلَّهْ قَالَ: فَوَجَّهَ بِهِ إِلَيْهِ فِي الْحَالِ هَدِيَّةً لَا عَارِيَّةً. وَقَالَ إِبْرَاهِيمُ الْحَرْبِيُّ: قُلْتُ لِأَحْمَدَ بْنِ حَنْبَلٍ هَذِهِ الْمَسَائِلُ الدِّقَاقُ مِنْ أَيْنَ هِيَ لَكَ؟ قَالَ: مِنْ كُتُبِ مُحَمَّدِ بْنِ الْحَسَنِ. وَكَانَتْ وَفَاةُ مُحَمَّدِ بْنِ الْحَسَنِ وَالْكِسَائِيِّ فِي يَوْمٍ وَاحِدٍ مِنْ هَذِهِ السَّنَةِ، وَكَانَ عُمْرُ مُحَمَّدِ بْنِ الْحَسَنِ ثَمَانِيًا وَخَمْسِينَ سَنَةً. قَالَ أَبُو عُمَرَ الزَّاهِدُ: سَمِعْتُ أَحْمَدَ بْنَ يَحْيَى يَقُولُ: تُوُفِّيَ الْكِسَائِيُّ وَمُحَمَّدُ بْنُ الْحَسَنِ فِي يَوْمٍ وَاحِدٍ، فَقَالَ الرَّشِيدُ: دَفَنْتُ الْيَوْمَ اللُّغَةَ وَالْفِقْهَ. قَالَ أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ يُوسُفَ بْنِ دُرُسْتَ: مَاتَ مُحَمَّدُ بْنُ الْحَسَنِ وَالْكِسَائِيُّ فِي يَوْمٍ وَاحِدٍ، وَمَاتَ مَعْرُوفٌ الْكَرْخِيُّ فِي يَوْمٍ وَاحِدٍ وَأَبُو نُوَاسٍ، وَمَاتَ ابْنُ دُرَيْدٍ وَأَبُو هَاشِمِ بْنُ عَلِيٍّ الْجُبَّائِيُّ فِي يَوْمٍ وَاحِدٍ، وَمَاتَ الشِّبْلِيُّ، وَعَلِيُّ بْنُ عِيسَى الْوَزِيرُ فِي يَوْمٍ وَاحِدٍ، وَدُفِنَا جَمِيعًا بِالْخَيْزُرَانِيَّةِ وَمَاتَ مُحَمَّدُ بْنُ دَاوُدَ الْأَصْفَهَانِيُّ وَيُوسُفُ بْنُ يَعْقُوبَ الْقَاضِي فِي يَوْمٍ وَاحِدٍ، وَمَاتَ الْقَاضِيَانِ أَبُو حَسَّانَ الزِّيَادِيُّ - وَكَانَ عَلَى قَضَاءِ الشَّرْقِيَّةِ - وَالْحَسَنُ بْنُ الْجَعْدِ - وَكَانَ عَلَى مَدِينَةِ الْمَنْصُورِ - فِي يَوْمٍ وَاحِدٍ، وَمَاتَ أَبُو الْعَتَاهِيَةِ وَالْعَبَّاسُ بْنُ الْأَحْنَفِ وَإِبْرَاهِيمُ الْمَوْصِلِيُّ فِي يَوْمٍ وَاحِدٍ. يَحْيَى بْنُ يَمَانٍ، أَبُو زَكَرِيَّا الْعِجْلِيُّ يَحْيَى بْنُ يَمَانٍ، أَبُو زَكَرِيَّا الْعِجْلِيُّ. كُوفِيٌّ، سَمِعَ الثَّوْرِيَّ، وَرَوَى عَنْهُ: يَحْيَى بْنُ مَعِينٍ، وَالْحَسَنُ بْنُ عَرَفَةَ، وَكَانَ صَالِحًا صَدُوقًا، كَثِيرَ الْحِفْظِ، لَكِنَّهُ نَسِيَ فَصَارَ يَغْلَطُ. وعن الْحَسَنُ بْنُ عُمَرَ قَالَ: سَمِعْتُ بِشْرًا يَقُولُ: كُنْتُ جَالِسًا بَيْنَ يَدَيْ يَحْيَى بْنِ يَمَانٍ. قَالَ: فَكُنْتُ أَعْجَبُ مِنْ ثِيَابِهِ، وَكَانَ يَعْجَبُ مِنْ ثِيَابِي، وَذَكَرَ كَثْرَةَ رِقَاعٍ فِي جُبَّةِ يَحْيَى بْنِ يَمَانٍ. قَالَ بِشْرٌ: فَمَرَّ إِنْسَانٌ عَلَيْهِ بِزَّةٌ فَقَالَ: ثِيَابُكَ أَحْسَنُ مِنْ ثِيَابِي. قَالَ بِشْرٌ: أَرَادَ أَنْ يُقَوِّيَنِي. تُوُفِّيَ يَحْيَى بْنُ يَمَانٍ فِي هَذِهِ السَّنَةِ. وَقِيلَ: فِي سَنَةِ ثَمَانٍ، وَكَانَ قَدْ فُلِجَ. وَحُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ حُمَيْدٍ الرُّؤَاسِيُّ، أَبُو عَوْفٍ. وَسَابِقُ بْنُ عَبْدِ اللَّهِ الْمَوْصِلِيُّ، وَكَانَ مِنَ الصَّالِحِينَ الْبَكَّائِينَ مِنْ خَشْيَةِ اللَّهِ - تَعَالَى -.
Translation
✧ Those of the notables who died in this year Isḥāq b. ʿAbd al-Raḥmān b. al-Mughīrah b. Ḥumayd b. ʿAbd al-Raḥmān b. ʿAwf al-Zuhrī. Isḥāq b. ʿAbd al-Raḥmān b. al-Mughīrah b. Ḥumayd b. ʿAbd al-Raḥmān b. ʿAwf al-Zuhrī. From the people of Madinah, he resided in Baghdad, and he held standing with the caliphs and commanders. His father ʿAbd al-Raḥmān was called ʿAzīz. Isḥāq was in the company of al-Mahdī, al-Hādī, and al-Rashīd, and he perished during his [al-Rashīd's] caliphate. He was described with purity and generosity, to the point that the poet al-Hayṣabī said about him and his brother Yaʿqūb: Isḥāq, possessor of munificence, banished hunger from Baghdad, just as his brother banished hunger from the Hijaz. And whatever good they brought, it was but The deeds of Ghurayr before them, which they inherited. I swear, if all the children of Eve suddenly came as guests to al-Ghurayrī, he would not care. He is the sea; rather, if his delegation alighted at the sea, and whoever sought his generosity for an hour, they would drain it. Abū ʿAzīyah Muḥammad b. Mūsā al-Anṣārī said: Isḥāq b. Ghurayr was infatuated with ʿAbbādah, the slave girl of al-Muhallabīyah. The girl was attached to al-Khayzurān, the Mother of the Believers, and she had standing with her. He said: One day ʿAbd Allāh b. Muṣʿab b. al-Zubayr and Isḥāq b. Ghurayr rode to al-Mahdī. They used to come to him every evening after the people had prayed the afternoon prayer, and they would stay with him until his evening conversation ended. One day they met ʿAbbādah on their way, and Isḥāq b. Ghurayr said to ʿAbd Allāh b. Muṣʿab: "O Abū Bakr, this is ʿAbbādah whom you used to hear me mention." He spurred his mount until he faced her, looked at her, then returned. ʿAbd Allāh b. Muṣʿab laughed at what he had done. Then they went on and entered upon the Commander of the Faithful al-Mahdī, and ʿAbd Allāh b. Muṣʿab told him the story of Isḥāq b. Ghurayr and ʿAbbādah, and what he had done regarding her that evening. Al-Mahdī said to Isḥāq: "I will buy her for you." He arose and entered upon al-Khayzurān and said: "Where is al-Muhallabīyah?" She ordered that the girl be summoned. He said to her: "Will you sell me ʿAbbādah for fifty thousand dirhams?" She said: "O my master, if you want her for yourself, she is yours—may God ransom you." He said: "I only want her for Isḥāq b. Ghurayr." She wept and said: "My hand and my foot and my tongue in my affairs—you would tear her from me for Isḥāq b. Ghurayr?" Al-Khayzurān said: "What makes you weep? By God, Isḥāq will not get her." And she said to al-Mahdī: "Ibn Ghurayr has started falling in love with people's slave girls." Al-Mahdī went out and told Isḥāq the news, and ordered fifty thousand dirhams for him, which he took. Abū al-ʿAtāhiyah said about that: Whoever is sincere in love to his beloved ones, the love of Ibn Ghurayr is deception. He forgot ʿAbbādah, possessor of passion, and love distracted his inner conscience. Fifty thousand, all of full weight, [rough]—in every purse a jingle. Abū al-ʿAtāhiyah also said about that: Your love of wealth is not like your love of ʿAbbādah, O disgracer of lovers. Muḥammad b. Yaḥyā al-Nadīm said: Aḥmad b. Yaḥyā recited to us. He said: Al-Zubayr recited to me an elegy by Munkafif—one of the descendants of Zuhayr b. Abī Sulmā—for Isḥāq b. Ghurayr: [The eyes wept and their tears wounded their eyelids in grief for Isḥāq.] If they wept in grief for him, the noble qualities of character wept in sorrow for him. O best of those whose loss the noble qualities wept, none remains for the noble qualities after you. If he traveled through the east of the lands and their west, he would meet only one who praises the one he meets. He never dispersed from the generosity of his nature for a night but that a protector of your honor from your bounty stood guard. Hands were stingy with what they contained, but God created your hands for spending. Al-Zubayr b. Khubayb b. Thābit b. ʿAbd Allāh b. al-Zubayr b. al-ʿAwwām al-Asadī. Al-Zubayr b. Khubayb b. Thābit b. ʿAbd Allāh b. al-Zubayr b. al-ʿAwwām al-Asadī. He heard Muḥammad b. ʿAbbād. Maʿn b. ʿĪsā narrated from him. He was among the virtuous devout worshippers. He came to Baghdad twice: once in the time of al-Mahdī, and the other in the time of al-Rashīd. Muṣʿab b. ʿAbd Allāh said: I heard my father say: The Commander of the Faithful Hārūn al-Rashīd said to me: "Point me to a man from the people of Madinah from Quraysh who has outstanding merit." He said: I said: "ʿUmārah b. Ḥamzah b. ʿAbd Allāh." He said: "Where are you from your cousin al-Zubayr b. Khubayb?" He said: I said to him: "You only asked me about the people; if you had asked me about a pillar of the mosque's pillars, I would have told you al-Zubayr b. Khubayb." Al-Zubayr died at Wādī al-Qurā on an estate of his, at the age of seventy-four. Saʿīd b. Sulaymān b. Nawfal b. Isḥāq al-Madīnī. Saʿīd b. Sulaymān b. Nawfal b. Isḥāq al-Madīnī. He held the judgeship of Madinah during the caliphate of al-Mahdī, and he came as a delegate to al-Rashīd. He was stern in doctrine and excellent in conduct. Nawfal b. Maymūn said: Saʿīd b. Sulaymān came to Muḥammad b. ʿAbd Allāh b. Muḥammad b. ʿImrān as a witness, and he rejected his testimony. When Saʿīd took the judgeship, ʿAbd Allāh b. Muḥammad b. ʿImrān came to him as a witness, and he accepted his testimony, looked into it for a while, then raised his head and said: "The believer does not satisfy his rancor. Record his testimony, O Ibn Dīnār." So he recorded it. Sulaymān b. Ḥayyān, Abū Khālid al-Aḥmar al-Azdī al-Kūfī. Sulaymān b. Ḥayyān, Abū Khālid al-Aḥmar al-Azdī al-Kūfī. Born in the year 114. He heard Yaḥyā b. Saʿīd al-Anṣārī, Sulaymān al-Taymī, and al-Aʿmash. Aḥmad b. Ḥanbal narrated from him. Sufyān used to say: "He is a righteous man," but he criticized him for going out with [Ibrāhīm b.] ʿAbd Allāh b. Ḥasan, and he abandoned him for that. Yaḥyā said: "He is trustworthy." ʿUthmān b. Abī Shaybah said: I entered upon Abū Khālid al-Aḥmar at his death, and he was saying: "O soul, come out. By God, your coming out is dearer to me than your remaining in my body." He died in this year. It is also said: in the year 190. ʿAbd Allāh b. Muḥammad b. ʿImrān b. Ibrāhīm b. Muḥammad b. Ṭalḥah b. ʿAbd Allāh, Abū Muḥammad al-Taymī. ʿAbd Allāh b. Muḥammad b. ʿImrān b. Ibrāhīm b. Muḥammad b. Ṭalḥah b. ʿAbd Allāh, Abū Muḥammad al-Taymī. From the people of the city of the Messenger of God ﷺ. Hārūn al-Rashīd appointed him judge of Madinah, then dismissed him and appointed him over Makkah, then dismissed him and returned him to the judgeship of Madinah, then removed him. He went to Baghdad and stayed in the vicinity of al-Rashīd, then traveled with him to al-Rayy and died there in this year. ʿAlī b. Ḥamzah b. ʿAbd Allāh b. Fayrūz, known as al-Kisāʾī. ʿAlī b. Ḥamzah b. ʿAbd Allāh, Abū al-Ḥasan al-Asadī, known as al-Kisāʾī the grammarian. One of the imams of the Quran reciters, from the people of Kufa. He settled in Baghdad and taught al-Rashīd, then al-Amīn after him. He had read under Ḥamzah al-Zayyāt, and he taught in Baghdad for a time according to the reading of Ḥamzah, then he chose a reading for himself and taught it to the people. He heard hadith from Abū Bakr b. ʿAyyāsh, Sufyān b. ʿUyaynah, and others. Al-Farrāʾ and Abū ʿUbayd narrated from him. Al-Shāfiʿī said: "Whoever wants to become deeply versed in grammar is dependent on al-Kisāʾī." Abū Yazīd al-Waḍḍāḥī said: Al-Farrāʾ said to me: Al-Kisāʾī learned grammar only in his old age. The reason for his learning it was that he came one day after walking until he was tired, and sat with the ḥabbārūn (seed sellers) and said: "I have become weary (ʿayītu)." They said to him: "You sit with us while you make grammatical mistakes?" He said: "How did I make a mistake?" They said to him: "If you meant fatigue, say 'uʿyītu'; if you meant the cessation of stratagem and planning and bewilderment in a matter, say 'ʿayītu'—without a shaddah." He disdained this word, rose immediately, and asked about who taught grammar. They directed him to Muʿādh al-Harrāʾ, and he stuck with him until he exhausted what he had. Then he went out to Basra [and met al-Khalīl and sat in his circle. A man from the Bedouins said to him: "You left the lion of Kufa and its Tamīm, where eloquence is, and came to Basra?"]. He said to al-Khalīl: "From where did you take this knowledge of yours?" He said: "From the deserts of the Hijaz, Najd, and Tihāmah." He departed and returned after having used up fifteen bottles of ink writing from the Arabs, besides what he memorized. He had no concern other than [Basra and] al-Khalīl. He found that al-Khalīl had died and Yūnus the grammarian had taken his place. Between them passed questions in which Yūnus conceded to him and seated him in his place. Ibn al-Jawzī, may God have mercy on him, said: Regarding his being named al-Kisāʾī, there are two opinions: One of them is that he entered iḥrām in a kisāʾ (cloak). ʿAbd al-Raḥīm b. Mūsā said: I said to al-Kisāʾī: "Why were you named al-Kisāʾī?" He said: "Because I entered iḥrām in a kisāʾ." The second opinion: Abū Bakr Muḥammad b. Yaḥyā b. Sulaymān al-Marwazī said: I asked Khalaf b. Hishām: "Why was al-Kisāʾī named Kisāʾī?" He said: Al-Kisāʾī entered Kufa and came to the mosque of al-Sabīʿ. Ḥamzah b. Ḥabīb al-Zayyāt used to teach Quran there. Al-Kisāʾī advanced at the call to dawn prayer wrapped in a kisāʾ. The people looked at him and said: "If he is a weaver, he will recite Sūrat Yūsuf; if he is a sailor, he will recite Sūrat Ṭā Hā." He heard them, so he began with Sūrat Yūsuf. When he reached the story of the wolf, he recited: "fa-akalahu al-dhiʾbu" without hamzah. Ḥamzah said to him: "Al-dhiʾbu (wolf) is with hamzah." Al-Kisāʾī said to him: "Then should I also put hamzah in al-ḥūtu, so that it becomes 'fa-altaqamahu al-ḥuʾtu'?" He said: "No." He said: "Why did you put hamzah in al-dhiʾb and not in al-ḥūt? This is 'fa-akalahu al-dhiʾbu' and this is 'fa-altaqamahu al-ḥūtu'." Ḥamzah raised his eyes to Khallād al-Aḥwal, who was the most handsome of his students, and a group from the people of the assembly advanced and debated with him, but they could do nothing. They said: "Benefit us, may God have mercy on you." Al-Kisāʾī said to them: "Do you understand from the weaver? When you attribute a man to a wolf, you say: 'istadhaʾaba al-rajulu' (the man became wolf-like). If you said 'istadhāba'—without hamzah—you would only be attributing him to emaciation. You say: 'istadhāba al-rajulu' when his fat melts—without hamzah. When you attribute him to a fish, you say: 'istaḥāta al-rajulu,' meaning his eating became abundant, because the fish eats a lot. Hamzah is not permitted in it. For that reason, al-dhiʾb has hamzah and al-ḥūt does not. There is another meaning: the hamzah does not drop from its singular or its plural." And he recited to them: O wolf, and his son and his father, you are to me among the most wolflike of the predators. He said: So he was named al-Kisāʾī from that day. Abū Ḥātim al-Sijistānī said: A governor from the people of Kufa came to us; I had not seen among the sultan's governors in Basra anyone more skillful than him. I entered to greet him, and he said to me: "O Sijistānī, who are your scholars in Basra?" I said: "Al-Ziyādī is the most knowledgeable of us in the science of al-Aṣmaʿī, al-Māzinī is the most knowledgeable of us in grammar, Hilāl al-Raʾy is the most learned of us in jurisprudence, al-Shādhakūnī is the most knowledgeable of us in hadith, and I, may God have mercy on you, am attributed to the science of the Quran, and Ibn al-Kalbī is the most proficient of us in writing documents." He said to his scribe: "Tomorrow, gather them." He gathered us and said: "Which of you is Abū ʿUthmān al-Māzinī?" Abū ʿUthmān said: "Here I am, may God have mercy on you." He said: "Does freeing a one-eyed slave suffice in the expiation for ẓihār?" Al-Māzinī said: "I am not a man of jurisprudence; I am a man of Arabic." He said: "O Ziyādī, how does one write between a man and a woman whose husband divorced her by khulʿ for a third of her dowry?" He said: "This is not part of my knowledge; this is part of the knowledge of Hilāl al-Raʾy." He said: "O Hilāl, how many hadiths did Ibn ʿAwn narrate from al-Ḥasan?" He said: "This is not part of my knowledge; this is part of the knowledge of al-Shādhakūnī." He said: "O Shādhakūnī, 'yathnūna ṣudūrahum' (they bend their chests)." He said: "This is not part of my knowledge; this is part of the knowledge of Abū Ḥātim." He said: "O Abū Ḥātim, how would you write to the Commander of the Faithful a letter describing the destitution of the people of Basra and what befell them in the crop failure, and ask him for consideration and respite for them?" He said: "I am not, may God have mercy on you, a man of eloquence and writing; I am a man of the Quran." He said: "How ugly is a man who engages in knowledge for fifty years but knows only one field, so that when he is asked about something else he has no answer and no acquaintance. But our scholar in Kufa, al-Kisāʾī, if asked about all this, would answer." Salamah b. ʿĀṣim said: Al-Kisāʾī said: I led Hārūn al-Rashīd in prayer, and my recitation pleased me, but I erred in a verse in which no child ever errs. I wanted to say: 'laʿallahum yarjiʿūn' (perhaps they will return), but I said: 'laʿallahum yarjiʿīn.' By God, Hārūn did not dare to say to me 'You erred,' but when I had said the salutation, he said to me: 'O Kisāʾī, what language is this?' I said: 'O Commander of the Faithful, a noble horse may stumble.' He said: 'As for that, yes.' Abū Bakr b. al-Anbārī said: Al-Farrāʾ said to me: I met al-Kisāʾī one day and saw him as if weeping. I said: 'What makes you weep?' He said: 'This king, Yaḥyā b. Khālid, sends for me, and I attend him, and he asks me about something. If I am slow in answering, some fault of his attaches to me; if I hasten, I am not safe from error.' He said: I said, testing him: 'O Abū al-Ḥasan, who can oppose you? Say what you wish, for you are al-Kisāʾī.' He took his tongue with his hand and said: 'May God cut it off if I say what I do not know.' Salamah b. ʿĀṣim said: I swore that I would not speak to a commoner except in a way that suited him and resembled his speech. I stopped at a carpenter and said: 'How much are these two doors?' He said: 'For two slḥtān, O fool.' Al-Kisāʾī died in this year. Thus mentioned Ibn ʿArafah and Ibn Kāmil al-Qāḍī. Ibn al-Anbārī mentioned that he died in the year 182, he and Muḥammad b. al-Ḥasan, and al-Rashīd buried them. He said: Al-Kisāʾī reached seventy years. And from Abū Misḥal, he said: I saw al-Kisāʾī in a dream as if his face was the full moon. I said to him: What has God done with you? He said: He forgave me because of the Qurʾān. I said: What has He done with Ḥamzah al-Zayyāt? He said: That one is in ʿIlliyyīn; we see him only as we see the radiant star. Muḥammad b. al-Ḥasan b. Farqad, Abū ʿAbd Allāh al-Shaybānī, their client, the companion of Abū Ḥanīfah. His origin was from a village among the villages of Damascus. His father came to Iraq, and he was born in Wāsiṭ in the year 132 AH. He grew up in al-Kūfah, and heard from Abū Ḥanīfah, Misʿar, al-Thawrī, ʿUmar b. Dharr, and Mālik b. Mighwal. He wrote from Mālik b. Anas, al-Awzāʿī, and Abū Yūsuf. He settled in Baghdad and narrated there, and al-Shāfiʿī wrote from him when he came to it in the year 184 AH a camel-load. Al-Rashīd appointed him judge of al-Raqqah, then dismissed him. He went out with al-Rashīd to al-Rayy and died there. He used to say to his family: Do not ask me for any need among the needs of this world, lest you occupy my heart. Take what you wish from my agent, for that is less worry for me and more free for my heart. Al-Shāfiʿī said: I have not seen a fat learned man like him, nor have I seen one lighter in spirit than him, nor more eloquent than him. When I heard him recite, it was as if the Qurʾān had been revealed in his language. He also said: I have not seen anyone more intelligent than Muḥammad b. al-Ḥasan; he filled the eye and the heart. Al-Ṭaḥāwī said: Al-Shāfiʿī had asked Muḥammad b. al-Ḥasan for the book al-Siyar, but he did not grant him the loan. So he wrote to him: Say to the one whose like our eyes have not seen, until it is as if the one who saw him had seen those before him. Knowledge forbids its people to withhold it from its people, perhaps he will give it to its people, perhaps. He said: So he sent it to him immediately as a gift, not a loan. And Ibrāhīm al-Ḥarbī said: I said to Aḥmad b. Ḥanbal: These subtle questions, from where did you get them? He said: From the books of Muḥammad b. al-Ḥasan. The death of Muḥammad b. al-Ḥasan and al-Kisāʾī was on a single day in this year, and the age of Muḥammad b. al-Ḥasan was fifty-eight years. Abū ʿUmar al-Zāhid said: I heard Aḥmad b. Yaḥyā say: Al-Kisāʾī and Muḥammad b. al-Ḥasan died on a single day. Al-Rashīd said: Today I have buried language and jurisprudence. Abū ʿAbd Allāh Muḥammad b. Yūsuf b. Durustah said: Muḥammad b. al-Ḥasan and al-Kisāʾī died on a single day; and Maʿrūf al-Karkhī and Abū Nuwās died on a single day; and Ibn Durayd and Abū Hāshim b. ʿAlī al-Jubbāʾī died on a single day; and al-Shiblī and ʿAlī b. ʿĪsā the vizier died on a single day, and both were buried in al-Khayzurāniyyah; and Muḥammad b. Dāwūd al-Aṣfahānī and Yūsuf b. Yaʿqūb the judge died on a single day; and the two judges Abū Ḥassān al-Ziyādī—who was over the judiciary of al-Sharqiyyah—and al-Ḥasan b. al-Jaʿd—who was over the city of al-Manṣūr—died on a single day; and Abū al-ʿAtāhiyah, al-ʿAbbās b. al-Aḥnaf, and Ibrāhīm al-Mawṣilī died on a single day. Yaḥyā b. Yamān, Abū Zakariyyā al-ʿIjlī. A Kūfan, he heard from al-Thawrī, and from him narrated Yaḥyā b. Maʿīn and al-Ḥasan b. ʿArafah. He was righteous, truthful, with much memorization, but he forgot and began to err. From al-Ḥasan b. ʿUmar, he said: I heard Bishr say: I was sitting before Yaḥyā b. Yamān. He said: I was amazed at his clothes, and he was amazed at my clothes. He mentioned the many patches in the robe of Yaḥyā b. Yamān. Bishr said: A person passed by him wearing fine clothes, and he said: Your clothes are better than my clothes. Bishr said: He meant to encourage me. Yaḥyā b. Yamān died in this year. It is also said: in the year eight. He had suffered a stroke. And Ḥumayd b. ʿAbd al-Raḥmān b. Ḥumayd al-Ruʾāsī, Abū ʿAwf. And Sābiq b. ʿAbd Allāh al-Mawṣilī, and he was among the righteous weepers from fear of God—Exalted is He.
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