Tarikh (al-Tabari) 3071
The year 192 AH
مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَعْيَانِ إِسْمَاعِيلُ بْنُ جَامِعِ بْنِ إِسْمَاعِيلَ بْنِ عَبْدِ اللَّهِ بْنِ الْمُطَّلِبِ بْنِ وَدَاعَةَ، أَبُو الْقَاسِمِ إِسْمَاعِيلُ بْنُ جَامِعِ بْنِ إِسْمَاعِيلَ بْنِ عَبْدِ اللَّهِ بْنِ الْمُطَّلِبِ بْنِ وَدَاعَةَ، أَبُو الْقَاسِمِ. كَانَ يَحْفَظُ الْقُرْآنَ - فِيمَا ذَكَرَ الْأَصْفَهَانِيُّ - إِلَّا أَنَّهُ اشْتُهِرَ بِالْغِنَاءِ. وعن حَمَّادُ بْنُ إِسْحَاقَ قَالَ: أَخْبَرَنِي أَبِي قَالَ: قَالَ ابْنُ جَامِعٍ: كَانَ أَبِي يَنْهَانِي عَنِ الْغِنَاءِ وَيُعَذِّبُنِي عَلَيْهِ ، وَيُضَيِّقُ عَلَيَّ، فَهَرَبْتُ مِنْهُ إِلَى أَخْوَالِي، وَكَانُوا يَنْزِلُونَ بِحَرَّانَ، فَأَنْزَلُونِي فِي مَشْرَعَةٍ عَلَى نَهْرٍ، فَإِنِّي أَشْرُفُ مِنْهَا عَلَى نَهْرٍ إِذْ طَلَعَتْ سَوْدَاءُ مَعَهَا قِرْبَةٌ، فَنَزَلَتْ إِلَى الْمَشْرَعَةِ، فَجَلَسَتْ وَوَضَعَتْ قِرْبَتَهَا، وَانْدَفَعَتْ تُغَنِّي: إِلَى اللَّهِ أَشْكُو بُخْلَهَا وَسَمَاحَتِي لَهَا عَسَلٌ مِنِّي وَتُبَدِّلُ عَلْقَمًا فَرَدِّي مُصَابُ الْقَلْبِ أَنْتَ قَتَلْتَهُ وَلَا تَتْرُكِيهِ هَائِمَ الْقَلْبِ مُغْرَمًا قَالَ: فَاسْتَفَزَّنِي مَا لَا قِوَامَ لِي بِهِ، وَرَجَوْتُ أَنْ تَرُدَّهُ فَلَمْ تَفْعَلْ، وَأَخَذَتِ الْقِرْبَةَ وَنَهَضَتْ، فَنَزَلْتُ أَعْدَوْ خَلْفَهَا، وَقُلْتُ: يَا جَارِيَةُ. فَوَقَفَتْ، فَقُلْتُ لَهَا: بِأَبِي أَنْتَ وَأُمِّي، رُدِّي الصَّوْتَ. قَالَتْ: مَا أَشْغَلَنِي عَنْكَ. قُلْتُ: بِمَاذَا ؟ قَالَتْ: عَلَيَّ خَرَاجُ كُلِّ يَوْمٍ دِرْهَمَيْنِ. فَأَعْطَيْتُهَا دِرْهَمَيْنِ، فَوَضَعَتِ الْقِرْبَةَ وَجَلَسَتْ تَغَنِّيهِ حَتَّى أَخَذْتُهُ وَانْصَرَفَتْ، فَلَهَوْتُ يَوْمِي بِهِ، وَبِتُّ فَأَصْبَحْتُ وَمَا أَذْكُرُ مِنْهُ حَرْفًا وَاحِدًا، وَإِذَا أَنَا بِالسَّوْدَاءِ قَدْ طَلَعَتْ، فَفَعَلَتْ كَفِعْلِهَا الْأَوَّلِ، إِلَّا أَنَّهَا تَغَنَّتْ غَيْرَ ذَاكَ الصَّوْتِ، فَنَهَضْتُ وَعَدَوْتُ فِي أَثَرِهَا وَقُلْتُ: الصَّوْتُ قَدْ ذَهَبَ عَنِّي نَغْمَتُهُ. فَأَبَتْ أَنْ تُعِيدَهُ إِلَّا بِدِرْهَمَيْنِ، فَأَعْطَيْتُهَا، فَأَعَادَتْهُ فَذَكَرْتُهُ، فَقُلْتُ: حَسْبُكِ. فَقَالَتْ: كَأَنَّكَ تُكَاثِرُ فِيهِ بِأَرْبَعَةِ دَرَاهِمَ، كَأَنِّي وَاللَّهِ بِكَ وَقَدْ أَصَبْتَ فِيهِ أَرْبَعَةَ آلَافِ دِينَارٍ. قَالَ ابْنُ جَامِعٍ: فَبَيْنَا أَنَا أُغَنِّي الرَّشِيدَ وَبَيْنَ يَدَيْهِ أَكْيِسَةٌ أَرْبَعَةٌ، وَفِي كُلِّ وَاحِدٍ أَلْفُ دِينَارٍ، قَالَ: مَنْ أَطْرَبَنِي فَلَهُ كِيسٌ، وَعَنَّ لِي وَاللَّهِ الصَّوْتُ. فَغَنَّيْتُهُ، فَرَمَى إِلَيَّ بِكِيسٍ، ثُمَّ قَالَ لِي: أَعِدْ. فَأَعَدْتُ، فَرَمَى إِلَيَّ بِكِيسٍ آخَرَ، ثُمَّ قَالَ لِي: أَعِدْ. فَأَعَدْتُ، فَرَمَى إِلَيَّ بِكِيسٍ، فَتَبَسَّمْتُ فَقَالَ لِي: مِمَّ تَضْحَكُ ؟ فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، لِهَذَا الصَّوْتِ حَدِيثٌ عَجِيبٌ. فَحَدَّثْتُهُ الْحَدِيثَ، فَضَحِكَ وَرَمَى إِلَيَّ بِالْكِيسِ الرَّابِعِ، وَقَالَ: لَا تُكَذِّبِ السَّوْدَاءَ. وَرَجَعْتُ بِأَرْبَعَةِ آلَافِ دِينَارٍ. وأَخْبَرَنِي بَعْضُ أَهْلِ الْأَدَبِ قَالَ: كَانَ إِسْمَاعِيلُ بْنُ جَامِعٍ قَدْ تَزَوَّجَ بِالْحِجَازِ جَارِيَةً سَوْدَاءَ مَوْلَاةً لِقَوْمٍ، يُقَالُ لَهَا مَرْيَمُ، فَلَمَّا صَارَ مِنَ الرَّشِيدِ بِالْمَوْضِعِ الَّذِي صَارَ بِهِ اشْتَاقَ إِلَى السَّوْدَاءِ، فَقَالَ يَذْكُرُ الْمَوْضِعَ الَّذِي كَانَ يَأْلَفُهَا فِيهِ وَيَجْتَمِعَانِ فِيهِ: هَلْ لَيْلَةٌ بِقَفَا الصَّحْصَاحِ عَائِدَةٌ مِنْ قُبَّةٍ ذَاتِ أَشْرَاحٍ وَأَزْرَارِ تَسْمُو مَجَامِرُهَا بِالْمِنْدَلِي كَمَا تَسْمُو بِحَبَّاتِهِ أَفْرَاحٌ أَعْصَارُ الْمِسْكُ يَبْدُو إِلَيْنَا مِنْ غَلَائِلِهَا وَالْعَنْبَرُ الْوَرْدُ تُذَكِّيهِ عَلَى النَّارِ وَمَرْيَمُ بَيْنَ أَتْرَابٍ مُنَعَّمَةٌ طَوْرًا وَطَوْرًا تُغَنِّينِي بِأَوْتَارِ فَقَالَ الرَّشِيدُ: وَيْلَكَ ! مَنْ مَرْيَمُكَ هَذِهِ الَّتِي وَصَفْتَهَا صُورَةَ الْحُورِ الْعِينِ ؟ قَالَ: زَوْجَتِي. ثُمَّ وَصَفَهَا كَلَامًا أَكْثَرَ مِمَّا وَصَفَهَا شِعْرًا، فَأَرْسَلَ الرَّشِيدُ مِنَ الْحِجَازِ حَتَّى حُمِلَتْ، فَإِذَا هِيَ سَوْدَاءُ طُمْطُمَانِيَّةٌ، ذَاتُ مَشَافِرَ، فَقَالَ لَهُ: وَيْلَكَ ! هَذِهِ مَرْيَمُ الَّتِي مَلَأْتَ الدُّنْيَا بِذِكْرِهَا، عَلَيْكَ وَعَلَيْهَا لَعْنَةُ اللَّهِ. فَقَالَ: يَا سَيِّدِي، إِنَّ عُمَرَ بْنَ أَبِي رَبِيعَةَ يَقُولُ: فَتَضَاحَكْنَ وَقَدْ قُلْنَ لَهَا حُسْنٌ فِي كُلِّ عَيْنٍ مَا تَوَدُّ بَكْرُ بْنُ النَّطَّاحِ، أَبُو وَائِلٍ الْحَنَفِيُّ بَكْرُ بْنُ النَّطَّاحِ، أَبُو وَائِلٍ الْحَنَفِيُّ، الشَّاعِرُ. بَصْرِيٌّ سَكَنَ بَغْدَادَ فِي زَمَنِ الرَّشِيدِ، وَكَانَ يُعَاشِرُ أَبَا الْعَتَاهِيَةِ وَأَصْحَابَهُ. وَكَانَ أَبُو هَفَّانَ يَقُولُ: أَشْعَرُ أَهْلِ الْغَزَلِ مِنَ الْمُحْدَثِينَ أَرْبَعَةٌ، أَوَّلُهُمْ بَكْرُ بْنُ النَّطَّاحِ. وعن النَّضْرُ بْنُ حَدِيدٍ قَالَ: كُنَّا فِي مَجْلِسٍ فِيهِ أَبُو الْعَتَاهِيَةِ، وَالْعَبَّاسُ بْنُ الْأَحْنَفِ، وَبَكْرُ بْنُ النَّطَّاحِ، وَمَنْصُورٌ النُّمَيْرِيُّ، وَالْعَتَّابِيُّ، فَقَالُوا لِمَنْصُورٍ: أَنْشِدْنَا، فَأَنْشَدَ مَدَائِحَ الرَّشِيدِ، فَقَالَ أَبُو الْعَتَاهِيَةِ لِابْنِ الْأَحْنَفِ - أَعْنِي الْعَبَّاسَ -: [طَرَفُنَا بِمُلَحِّكَ ]. فَأَنْشَدَ أَبْيَاتَهُ: تَعَلَّمْتُ أَسْبَابَ الرِّضَا خَوْفَ عَتَبِهِ وَعِلْمِهِ حُبِّي [لَهُ ] كَيْفَ يَغْضَبُ وَلِي غَيْرُ وَجْهٍ قَدْ عَرَفْتُ مَكَانَهُ وَلَكِنْ بِلَا قَلْبٍ إِلَى أَيْنَ أَذْهَبُ ؟ فَقَالَ أَبُو الْعَتَاهِيَةِ: الْجُيُوبُ مِنْ هَذَا الشِّعْرِ عَلَى خَطَرٍ، وَلَا سِيَّمَا إِنْ سَنَحَ بَيْنَ حَلْقٍ وَوَتَرٍ، فَقَالَ بَكْرٌ: قَدْ حَضَرَنِي شَيْءٌ فِي هَذَا، فَأَنْشُدُ: أَرَانَا مَعْشَرَ الشُّعَرَاءِ قَوْمًا بِأَلْسُنِنَا تَنَعَّمَتِ الْقُلُوبُ إِذَا انْبَعَثَتْ قَرَائِحُنَا أَتَيْنَا بِأَلْفَاظٍ تَشُقُّ لَهَا الْجُيُوبُ فَقَالَ الْعَتَّابِيُّ: وَلَا سِيَّمَا إِذَا مَا هَيَّجَتْهَا بَنَانٌ قَدْ تُجِيبُ وَتَسْتَجِيبُ قَالَ النَّضْرُ: فَمَا زِلْتُ مَعَهُمْ فِي سُرُورٍ. وَبَلَغَ إِسْحَاقَ الْمَوْصِلِيَّ خَبَرُنَا فَقَالَ: اجْتِمَاعُ هَؤُلَاءِ ظَرْفُ الدَّهْرِ. قَالَ الْمُبَرِّدُ: سَمِعْتُ الْحَسَنَ بْنَ رَجَاءٍ يَقُولُ: حَضَرْتُ بَكْرَ بْنَ النَّطَّاحِ وَمَعَهُ جَمَاعَةٌ مِنَ الشُّعَرَاءِ، وَهُمْ يَتَنَاشَدُونَ، فَلَمَّا فَرَغُوا مِنْ طِوَالِهِمْ أَنْشَدَهُمْ: مَا ضَرَّهَا لَوْ كَتَبَتْ بِالرِّضَا فَجَفَّ جَفْنُ الْعَيْنِ أَوْ أَغْمَضَا شَفَاعَةٌ مَرْدُودَةٌ عِنْدَهَا فِي عَاشِقٍ تَنَدَّمَ لَوْ قَدْ قَضَى يَا نَفْسُ صَبْرًا وَاعْلَمِي أَنَّ مَا نَأْمُلُ مِنْهَا مِثْلُ مَا قَدْ مَضَى لَمْ تَمْهُنِ الْأَجْفَانُ مِنْ قَاتِلٍ بِلَحْظَةٍ إِلَّا لِأَنْ أَمْرَضَا قَالَ: فَابْتَدَرُوهُ يُقَبِّلُونَ رَأْسَهُ. وَلَمَّا مَاتَ ابْنُ النَّطَّاحِ رَثَاهُ أَبُو الْعَتَاهِيَةِ فَقَالَ: مَاتَ ابْنُ نَطَّاحٍ أَبُو وَائِلٍ بَكْرٌ فَأَمْسَى الشِّعْرُ قَدْ بَانَا 1049 - بُهْلُولٌ الْمَجْنُونُ. كَانَتْ لَهُ كَلِمَاتٌ حِسَانٌ، وَلَقِيَ الرَّشِيدَ فِي سَنَةِ ثَمَانٍ وَثَمَانِينَ وَهُوَ يُرِيدُ الْحَجَّ، فَوَعَظَهُ مَوْعِظَةً بَلِيغَةً. وَقَدْ ذَكَرْنَاهَا هُنَاكَ. وَكَانَ بُهْلُولٌ يَأْوِي الْمَقَابِرَ. عَبْدُ اللَّهِ بْنُ إِدْرِيسَ بْنِ يَزِيدَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الْأَسْوَدِ، أَبُو مُحَمَّدٍ الْأَوْدِيُّ، الْكُوفِيُّ عَبْدُ اللَّهِ بْنُ إِدْرِيسَ بْنِ يَزِيدَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الْأَسْوَدِ، أَبُو مُحَمَّدٍ الْأَوْدِيُّ، الْكُوفِيُّ. وُلِدَ سَنَةَ خَمْسَ عَشْرَةَ وَمِائَةٍ. وَقِيلَ: سَنَةَ عِشْرِينَ. وَالْأَوَّلُ أَصَحُّ. سَمِعَ الْأَعْمَشَ، وَأَبَا إِسْحَاقَ الشَّيْبَانِيَّ، وَابْنَ جُرَيْجٍ، وَمَالِكَ بْنَ أَنَسٍ، وَشُعْبَةَ، وَسُفْيَانَ الثَّوْرِيَّ. وَرُوِيَ عَنْهُ: ابْنُ الْمُبَارَكِ، وَأَحْمَدُ بْنُ حَنْبَلٍ، وَيَحْيَى، وَغَيْرُهُمْ. وَأَقْدَمَهُ الرَّشِيدُ إِلَى بَغْدَادَ لِيُوَلِّيَهُ قَضَاءَ الْكُوفَةِ، فَامْتَنَعَ وَعَادَ إِلَى الْكُوفَةِ، وَأَقَامَ بِهَا إِلَى أَنْ مَاتَ فِي هَذِهِ السَّنَةِ. وَكَانَ ثِقَةً عَالِمًا زَاهِدًا وَرِعًا، وَكَانَ أَحْمَدُ بْنُ حَنْبَلٍ يَقُولُ فِيهِ: نَسِيجُ وَحْدِهِ. وعن حَمَّادُ بْنُ الْمُؤَمَّلَ الْكَلْبِيُّ قَالَ: حَدَّثَنِي شَيْخٌ عَلَى بَابِ بَعْضِ الْمُحْدَثِينَ قَالَ: سَأَلْتُ وَكِيعًا عَنْ مُقَدَّمِهِ هُوَ وَابْنُ إِدْرِيسَ وَحَفْصٌ عَلَى الرَّشِيدِ فَقَالَ لِي: مَا سَأَلَنِي عَنْ هَذَا أَحَدٌ قَبْلَكَ، قَدِمْنَا عَلَى هَارُونَ فَأَقْعَدْنَا بَيْنَ السَّرِيرَيْنِ فَكَانَ أَوَّلَ مَنْ دَعَا بِهِ أَنَا، فَقَالَ: أَهْلُ بَلَدِكَ طَلَبُوا مِنِّي قَاضِيًا، وَسَمَّوْكَ لِي فِيمَنْ سَمَّوْا، وَقَدْ رَأَيْتُ أَنْ أَشْرَكَكَ فِي أَمَانَتِي، وَصَالَحَ مَا أَدْخُلُ فِيهِ مِنْ أَمْرِ هَذِهِ الْأُمَّةِ، فَخُذْ عَهْدَكَ أَيُّهَا الرَّجُلُ وَامْضِ. فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَنَا شَيْخٌ كَبِيرٌ، وَإِحْدَى عَيْنِي ذَاهِبَةٌ، وَالْأُخْرَى ضَعِيفَةٌ. فَقَالَ هَارُونُ: اللَّهُمَّ غَفْرًا خُذْ عَهْدَكَ أَيُّهَا الرَّجُلُ وَامْضِ. فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، وَاللَّهِ إِنْ كُنْتَ صَادِقًا إِنَّهُ لَيَنْبَغِي أَنْ تَقْبَلَ مِنِّي، وَلَئِنْ كُنْتَ كَاذِبًا فَمَا يَنْبَغِي أَنْ تُوَلِّيَ الْقَضَاءَ كَذَّابًا. فَقَالَ: اخْرُجْ. فَخَرَجْتُ، وَدَخَلَ ابْنُ إِدْرِيسَ، وَكَانَ هَارُونُ قَدْ وُسِمَ لَهُ مِنِ ابْنِ إِدْرِيسَ وَسْمٌ - يَعْنِي خُشُونَةَ جَانِبِهِ - فَدَخَلَ، فَسَمِعْنَا صَوْتَ رُكْبَتَيْهِ عَلَى الْأَرْضِ حِينَ بَرَكَ، وَمَا سَمِعْنَاهُ يُسَلِّمُ إِلَّا سَلَامًا خَفِيًّا، فَقَالَ لَهُ هَارُونُ: أَتَدْرِي لِمَ دَعْوَتَكَ ؟ فَقَالَ لَهُ: لَا. قَالَ: إِنَّ أَهْلَ بَلَدِكَ طَلَبُوا مِنِّي قَاضِيًا، وَإِنَّهُمْ سَمَّوْكَ لِي فِيمَنْ سَمَّوْا، وَقَدْ رَأَيْتُ أَنَّ أُشْرِكَكَ فِي أَمَانَتِي، وَأُدْخِلَكَ فِي صَالِحِ مَا أَدْخُلُ فِيهِ مِنْ أَمْرِ هَذِهِ الْأُمَّةِ، فَخُذْ عَهْدَكَ وَامْضِ. فَقَالَ لَهُ ابْنُ إِدْرِيسَ: لَيْسَ أَصْلُحُ لِلْقَضَاءِ. فَنَكَتَ هَارُونُ بِإِصْبَعِهِ وَقَالَ لَهُ: وَدِدْتُ أَنِّي لَمْ أَكُنْ رَأَيْتُكَ. قَالَ لَهُ ابْنُ إِدْرِيسَ: وَأَنَا وَدِدْتُ أَنِّي لَمْ أَكُنْ رَأَيْتُكَ. فَخَرَجَ، ثُمَّ دَخَلَ حَفْصُ بْنُ غِيَاثٍ. فَقَالَ لَهُ كَمَا قَالَ لَنَا. فَقَبِلَ عَهْدَهُ وَخَرَجَ. فَأَتَانَا خَادِمٌ مَعَهُ ثَلَاثَةُ أَكْيَاسٍ فِي كُلِّ كِيسٍ خَمْسَةُ آلَافٍ. فَقَالَ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ يُقْرِئُكُمُ السَّلَامَ وَيَقُولُ لَكُمْ قَدْ لَزِمَتْكُمْ فِي شُخُوصِكُمْ مَئُونَةٌ فَاسْتَعِينُوا بِهَذِهِ فِي سَفَرِكُمْ. قَالَ وَكِيعٌ: فَقُلْتُ لَهُ: أَقْرِئْ أَمِيرَ الْمُؤْمِنِينَ السَّلَامَ، وَقُلْ لَهُ قَدْ وَقَعْتَ مِنِّي بِحَيْثُ يُحِبُّ أَمِيرُ الْمُؤْمِنِينَ، وَأَنَا عَنْهَا مُسْتَغْنٍ وَفِي رَعِيَّةِ أَمِيرِ الْمُؤْمِنِينَ مَنْ هُوَ أَحْوَجُ إِلَيْهَا مِنِّي، فَإِنْ رَأَى أَمِيرُ الْمُؤْمِنِينَ بِصَرْفِهَا إِلَى مَنْ أَحَبَّ. وَأَمَّا ابْنُ إِدْرِيسَ فَصَاحَ بِهِ: مُرَّ مِنْ هُنَا. وَقَبِلَهَا حَفْصٌ، وَخَرَجَتِ الرُّقْعَةُ إِلَى ابْنِ إِدْرِيسَ مِنْ بَيْنِنَا: عَافَانَا اللَّهُ وَإِيَّاكَ، سَأَلْنَاكَ أَنْ تَدْخُلَ فِي أَعْمَالِنَا فَلَمْ تَفْعَلْ، وَوَصَلْنَاكَ مِنْ أَمْوَالِنَا فَلَمْ تَقْبَلْ، فَإِذَا جَاءَكَ ابْنِي الْمَأْمُونُ فَحَدِّثْهُ إِنْ شَاءَ اللَّهُ. فَقَالَ لِلرَّسُولِ: إِذَا جَاءَنَا مَعَ الْجَمَاعَةِ حَدَّثْنَاهُ إِنْ شَاءَ اللَّهُ. ثُمَّ مَضَيْنَا، فَلَمَّا صِرْنَا إِلَى الْيَاسِرِيَّةِ حَضَرَتِ الصَّلَاةُ، فَنَزَلْنَا نَتَوَضَّأُ لِلصَّلَاةِ. قَالَ وَكِيعٌ: فَنَظَرْتُ إِلَى شُرْطِيٍّ مَحْمُومٍ نَائِمٍ فِي الشَّمْسِ، عَلَيْهِ سَوَادُهُ، فَطَرَحْتُ كِسَائِي عَلَيْهِ وَقُلْتُ: تَدَفَّأْ إِلَى أَنْ نَتَوَضَّأَ. فَجَاءَ ابْنُ إِدْرِيسَ فَاسْتَلَبَهُ [ثُمَّ قَالَ لِي: رَحِمْتَهُ ] لَا رَحِمَكَ اللَّهُ، فِي الدُّنْيَا أَحَدٌ يَرْحَمُ مِثْلَ ذَا ؟ ثُمَّ الْتَفَتَ إِلَى حَفْصٍ فَقَالَ لَهُ: يَا حَفْصُ، [قَدْ ] عَلِمْتُ حِينَ دَخَلْتَ إِلَى سُوقَ أَسَدٍ، فَخَضَّبْتَ لِحْيَتَكَ، وَدَخَلْتَ الْحَمَّامَ، أَنَّكَ سَتَلِي الْقَضَاءَ، لَا وَاللَّهِ لَا كَلَّمْتُكَ حَتَّى تَمُوتَ. قَالَ: فَمَا كَلَّمَهُ حَتَّى مَاتَ. وعن مُوسَى بْنُ عَبْدِ الرَّحْمَنِ بْنِ مَسْرُوقٍ الْكِنْدِيُّ، قال ابْنُ الْمُنْذِرِ - وَكَانَ جَارًا لِعَبْدِ اللَّهِ بْنِ إِدْرِيسَ - قَالَ: حَجَّ الرَّشِيدُ وَمَعَهُ الْأَمِينُ وَالْمَأْمُونُ، فَدَخَلَ الْكُوفَةَ، فَقَالَ لِأَبِي يُوسُفَ: قُلْ لِلْمُحَدِّثِينَ يَأْتُونَا فَيُحَدِّثُونَا. فَلَمْ يَتَخَلَّفْ عَنْهُ مِنْ شُيُوخِ أَهْلِ الْكُوفَةِ إِلَّا اثْنَانِ: عَبْدُ اللَّهِ بْنُ إِدْرِيسَ، وَعِيسَى بْنُ يُونُسَ، فَرَكِبَ الْأَمِينُ وَالْمَأْمُونُ إِلَى عَبْدِ اللَّهِ بْنِ إِدْرِيسَ فَحَدَّثَهُمَاَ بِمِائَةِ حَدِيثٍ، فَقَالَ الْمَأْمُونُ لِعَبْدِ اللَّهِ: يَا عَمِّ، أَتَأْذَنُ لِي أَنْ أُعِيدَهَا عَلَيْكَ مِنْ حِفْظِي ؟ قَالَ: افْعَلْ. فَأَعَادَهَا كَمَا سَمِعَهَا، وَكَانَ ابْنُ إِدْرِيسَ مِنْ أَهْلِ الْحِفْظِ يَقُولُ: لَوْلَا أَنِّي أَخْشَى أَنْ يَنْفَلِتَ مِنِّي الْقُرْآنُ لَدَوَّنْتُ الْعِلْمَ. فَعَجِبَ عَبْدُ اللَّهِ مِنْ حِفْظِ الْمَأْمُونِ. وَقَالَ الْمَأْمُونُ: يَا عَمِّ، إِلَى جَانِبِ مَسْجِدِكَ دَارٌ، إِنْ أَرَدْتَ اشْتَرَيْنَاهَا وَوَسَّعْنَا بِهَا الْمَسْجِدَ. فَقَالَ: مَا لِي إِلَى هَذَا حَاجَةٌ، قَدْ أَجْزَى مَنْ كَانَ قَبَلِي وَهُوَ يَجْزِينِي. فَنَظَرَ إِلَى قُرْحٍ فِي ذِرَاعِ الشَّيْخِ، فَقَالَ: إِنَّ مَعَنَا أَطِبَّاءَ وَأَدْوِيَةً، أَتَأْذَنُ لِي أَنْ أَجِيئَكَ بِمَنْ يُعَالِجُكَ ؟ قَالَ: لَا، قَدْ ظَهَرَ بِي مِثْلُ هَذَا وَبَرَأَ. فَأَمَرَ لَهُ بِمَالٍ فَأَبَى أَنْ يَقْبَلَهُ. وَصَارَ إِلَى عِيسَى بْنِ يُونُسَ فَحَدَّثَهُ، فَأَمَرَ لَهُ الْمَأْمُونُ بِعَشَرَةِ آلَافِ دِرْهَمٍ، فَأَبَى أَنْ يَقْبَلَهَا، فَظَنَّ أَنَّهُ اسْتَقَلَّهَا، فَأَمَرَ لَهُ بِعِشْرِينَ أَلْفًا، فَقَالَ عِيسَى: وَاللَّهِ وَلَا إِهْلِيلَجَةَ، وَلَا شَرْبَةَ مَاءٍ عَلَى حَدِيثِ رَسُولِ اللَّهِ ﷺ، وَلَوْ مَلَأْتَ لِي هَذَا الْمَسْجِدَ ذَهَبًا إِلَى السَّقْفِ. فَانْصَرَفَا مِنْ عِنْدِهِ. وَعَنْ حُسَيْنِ بْنِ عَمْرٍو الْمِنْقَرِيِّ قَالَ: لَمَّا نَزَلَ بِابْنِ إِدْرِيسَ الْمَوْتُ بَكَتِ ابْنَتُهُ، فَقَالَ: لَا تَبْكِي، فَقَدْ خَتَمْتُ فِي هَذَا الْبَيْتِ أَرْبَعَةَ آلَافِ خَتْمَةً. تُوُفِّيَ ابْنُ إِدْرِيسَ فِي هَذِهِ السَّنَةِ. عَلِيُّ بْنُ ظَبْيَانَ، أَبُو الْحَسَنِ الْعَبْسِيُّ، الْكُوفِيُّ عَلِيُّ بْنُ ظَبْيَانَ، أَبُو الْحَسَنِ الْعَبْسِيُّ، الْكُوفِيُّ. تَقَلَّدَ قَضَاءَ الشَّرْقِيَّةِ، ثُمَّ وَلِيَ قَضَاءَ الْقُضَاةِ فِي أَيَّامِ الرَّشِيدِ. وَكَانَ يَجْلِسُ فِي الْمَسْجِدِ الَّذِي يُنْسَبُ إِلَى الْخُلْدِ فَيَقْضِي فِيهِ. وَحَدَّثَ عَنْ عُبَيْدِ اللَّهِ بْنِ عُمَرَ الْعُمَرِيِّ، وَإِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ، وَعَبْدِ الْمَلِكِ بْنِ أَبِي سُلَيْمَانَ. رَوَى عَنْهُ: دَاوُدُ بْنُ رَشِيدٍ. وَقَدْ ضَعَّفَهُ بَعْضُ أَصْحَابِ الْحَدِيثِ. وَقَالَ بَعْضُهُمْ: لَا بَأْسَ بِهِ. وعن عُبَيْدُ بْنُ ثَابِتٍ قَالَ: كَتَبْتُ إِلَى عَلِيِّ بْنِ ظَبْيَانَ وَهُوَ قَاضِي بَغْدَادَ: بَلَغَنِي أَنَّكَ تَجْلِسُ عَلَى بَارِيَةٍ، وَقَدْ كَانَ مَنْ قَبْلَكَ مِنَ الْقُضَاةِ يَجْلِسُونَ عَلَى الْوِطَاءِ، وَيَتَّكِئُونَ. فَكَتَبَ إِلَيَّ: إِنِّي لَا أَسْتُجِيزُ أَنْ يَجْلِسَ بَيْنَ يَدَيَّ رَجُلَانِ حُرَّانِ مُسْلِمَانِ عَلَى بَارِيَةٍ وَأَنَا عَلَى وِطَاءٍ، لَسْتُ أَجْلِسُ إِلَّا عَلَى مَا يَجْلِسُ عَلَيْهِ الْخُصُومُ. قَالَ طَلْحَةُ: عَلِيُّ بْنُ ظَبْيَانَ رَجُلٌ جَلِيلٌ، مُتَوَاضِعٌ، دِينٌ ، حَسَنُ الْعِلْمِ بِالْفِقْهِ، مِنْ أَصْحَابِ أَبِي حَنِيفَةَ، وَكَانَ حَسَنًا فِي بَابِ الْحُكْمِ، تَقَلَّدَ قَضَاءَ الشَّرْقِيَّةِ، ثُمَّ تَقَلَّدَ قَضَاءَ الْقُضَاةِ، وَلَّاهُ الرَّشِيدُ، وَكَانَ يُخْرِجُهُ مَعَهُ إِذَا خَرَجَ إِلَى الْمَوَاضِعِ. فَتُوُفِّيَ بِقِرْمِيسِينَ سَنَةَ اثْنَتَيْنِ وَتِسْعِينَ وَمِائَةٍ. الْعَبَّاسُ بْنُ الْأَحْنَفِ بْنِ الْأَسْوَدِ بْنِ طَلْحَةَ، أَبُو الْفَضْلِ الشَّاعِرُ الْعَبَّاسُ بْنُ الْأَحْنَفِ بْنِ الْأَسْوَدِ بْنِ طَلْحَةَ، أَبُو الْفَضْلِ الشَّاعِرُ. كَانَ مِنْ عَرَبِ خُرَاسَانَ وَمُنْشَأَةِ بَغْدَادَ، وَكَانَ طَرِيفًا مَقْبُولًا حَسَنَ الشِّعْرِ. عَنْ مُحَمَّدِ بْنِ يَحْيَى قَالَ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ الْمُعْتَزِّ يَقُولُ: لَوْ قِيلَ لِي: مَا أَحْسَنُ شِعْرٍ تَعْرِفُهُ لَقُلْتُ شِعْرُ الْعَبَّاسِ بْنِ الْأَحْنَفَ: قَدْ سَحَبَ النَّاسُ أَذْيَالَ الظُّنُونِ بِنَا وَفَرَّقَ النَّاسُ فِيهَا قَوْلَهُمْ فَرَقَا فَكَاذِبٌ قَدْ رَمَى بِالظَّنِّ غَيْرَكُمْ وَصَادِقٌ لَيْسَ يَدْرِي أَنَّهُ صَدَقَا وعن عَبْدُ اللَّهِ بْنُ الرَّبِيعِ قَالَ: قَالَ هَارُونُ الرَّشِيدُ فِي اللَّيْلِ بَيْتًا وَأَرَادَ أَنْ يُشَفِّعَهُ بِآخَرَ فَامْتَنَعَ الْقَوْلُ عَلَيْهِ، فَقَالَ: عَلَيَّ بِالْعَبَّاسِ بْنِ الْأَحْنَفِ، فَلَمَّا طَرَقَ ذُعِرَ وَفَزِعَ أَهْلُهُ، فَلَمَّا وَقَفَ بَيْنَ يَدَيِ الرَّشِيدِ قَالَ: وَجَّهْتُ إِلَيْكَ لِبَيْتٍ قُلْتُهُ، وَرُمْتُ أَنْ أَشْفَعَهُ بِمِثْلِهِ فَامْتَنَعَ الْقَوْلُ عَلَيَّ. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، دَعْنِي حَتَّى تَرْجِعَ إِلَيَّ نَفْسِي، فَإِنِّي تَرَكْتُ عِيَالِي عَلَى حَالٍ مِنَ الْقَلَقِ عَظِيمَةٍ، وَنَالَنِي مِنَ الْخَوْفِ مَا يَتَجَاوَزُ الْحَدَّ وَالْوَصْفَ. فَانْتَظَرَ هُنَيَّةً، ثُمَّ أَنْشَدَهُ: جِنَانٌ قَدْ رَأَيْنَاهَا وَلَمْ نَرَ مِثْلَهَا بَشَرًا فَقَالَ الْعَبَّاسُ: يَزِيدُكَ وَجْهُهَا حُسْنًا إِذَا مَا زِدْتَهُ نَظَرًا فَقَالَ لَهُ الرَّشِيدَ: زِدْنِي. فَقَالَ الْعَبَّاسُ: إِذَا مَا اللَّيْلُ مَالَ عَلَيْكَ بِالظَّلْمَاءِ وَاعْتَكَرَا وَدَجٌ فَلَمْ تَرَ قَمَرًا فَأَبْرِزْهَا تَرَى الْقَمَرَا فَقَالَ لَهُ الرَّشِيدُ: قَدْ ذَعَرْنَاكَ وَأَفْزَعَنَا عِيَالَكَ، وَأَقَلُّ الْوَاجِبِ أَنْ نُعْطِيَكَ دَيْنَكَ فَأَمَرَ لَهُ بِعَشَرَةِ آلَافِ دِرْهَمٍ، وَصَرَفَهُ. وعن أَحْمَدُ بْنُ عُبَيْدٍ قَالَ: سَمِعْتُ الْأَصْمَعِيَّ يَقُولُ: بَيْنَا أَنَا قَاعِدٌ يَوْمًا فِي مَجْلِسٍ بِالْبَصْرَةِ، فَإِذَا أَنَا بِغُلَامٍ أَحْسَنَ النَّاسِ وَجْهًا وَثَوْبًا، وَاقِفٍ عَلَى رَأْسِي، فَقَالَ: إِنَّ مَوْلَايَ يُرِيدُ أَنْ يُوصِيَ إِلَيْكَ، فَأَخَذَ بِيَدِي حَتَّى أَخْرَجَنِي إِلَى الصَّحْرَاءِ، فَإِذَا بِالْعَبَّاسِ بْنِ الْأَحْنَفِ مُلْقًى عَلَى فِرَاشِهِ، وَإِذَا هُوَ يَجُودُ بِنَفْسِهِ وَهُوَ يَقُولُ: يَا بِعِيدَ الدَّارِ عَنْ وَطَنِهِ مُفْرَدًا يَبْكِي عَلَى شَجَنِهِ كُلَّمَا جَدَّ النَّجِيبُ بِهِ زَادَتِ الْأَسْقَامُ فِي بَدَنِهِ ثُمَّ أُغْمِيَ عَلَيْهِ، فَانْتَبَهَ بِصَوْتٍ طَائِرٍ عَلَى شَجَرَةٍ، وَهُوَ يَقُولُ: وَلَقَدْ زَادَ الْفُؤَادَ شَجًى هَاتِفٌ يَبْكِي عَلَى فَنَنِهِ شَاقَّهُ مَا شَاقَّنِي فَبَكَى كُلُّنَا يَبْكِي عَلَى سَكَنِهِ ثُمَّ أُغْمِيَ عَلَيْهِ، وَظَنَنَّاهَا مِثْلَ الْأُولَى، فَحَرَّكْتُهُ فَإِذَا هُوَ مَيِّتٌ. تُوُفِّيَ الْعَبَّاسُ بْنُ الْأَحْنَفِ فِي قَوْلِ إِبْرَاهِيمَ بْنِ الْعَبَّاسِ الصُّولِيُّ فِي هَذِهِ السَّنَةِ. وَقَالَ عُمَرُ بْنُ شَبَّةَ: تُوُفِّيَ سَنَةَ ثَمَانٍ وَثَمَانِينَ. وَقَالَ غَيْرُهُ: بَقِيَ بَعْدَ الرَّشِيدِ. عِيسَى بْنُ جَعْفَرِ بْنِ أَبِي جَعْفَرٍ الْمَنْصُورِ عِيسَى بْنُ جَعْفَرِ بْنِ أَبِي جَعْفَرٍ الْمَنْصُورِ. كَانَ مِنْ وُجُوهِ بَنِي هَاشِمٍ وَسَرَاتِهِمْ، وَوَلِيَ إِمَارَةَ الْبَصْرَةِ، وَخَرَجَ مِنْ بَغْدَادَ يَقْصِدُ الرَّشِيدَ، وَهُوَ إِذْ ذَاكَ بِخُرَاسَانَ، فَأَدْرَكَهُ أَجَلُهُ بِالدَّسْكَرَةِ مِنْ طَرِيقِ حُلْوَانَ، فَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. الْفَضْلُ بْنُ يَحْيَى بْنِ خَالِدٍ الْبَرْمَكِيُّ الْفَضْلُ بْنُ يَحْيَى بْنِ خَالِدٍ الْبَرْمَكِيُّ. أَخُو جَعْفَرٍ، وُلِدَ بِالْمَدِينَةِ سَنَةَ سَبْعٍ وَأَرْبَعِينَ وَمِائَةٍ، وَأُمُّهُ زُبَيْدَةُ بِنْتُ مُنَيْنٍ بَرْبَرِيَّةٌ، فَأَرْضَعَتْهُ الْخَيْزُرَانُ، وَأَرْضَعَتْ زُبَيْدَةُ أُمُّهُ الرَّشِيدَ أَيَّامًا، فَصَارَا رَضِيعَيْنِ، وَفِي ذَلِكَ يَقُولُ مَرْوَانُ بْنُ أَبِي حَفْصَةَ يَمْدَحُهُ: كَفَى لَكَ فَضْلًا أَنَّ أَفْضَلَ حُرَّةٍ غَذَّتْكَ بِثَدْيٍ وَالْخَلِيفَةُ وَاحِدٌ لَقَدْ زِنْتَ يَحْيَى فِي الْمَشَاهِدِ كُلِّهَا كَمَا زَانَ يَحْيَى خَالِدًا فِي الْمَشَاهِدِ قَالَ ابن الجوزي رَحِمَهُ اللَّهُ: كَانَ الْفَضْلُ أَجْوَدَ مِنْ أَخِيهِ جَعْفَرٍ، وَأَنْدَى رَاحَةً، إِلَّا أَنَّهُ كَانَ فِيهِ كِبْرٌ شَدِيدٌ، وَكَانَ جَعْفَرٌ أَطْلَقَ وَجْهًا، وَأَظْهَرَ بِشْرًا، وَكَانَ النَّاسُ يُؤْثِرُونَ لِقَاءَ جَعْفَرٍ عَلَى لِقَاءِ الْفَضْلِ. وَهَبَ الْفَضْلُ لِطَبَّاخِهِ مِائَةَ أَلْفِ دِرْهَمٍ، فَعَاتَبَهُ أَخُوهُ فِي هَذَا، فَقَالَ: إِنَّ هَذَا صَحِبَنِي وَأَنَا لَا أَمْلِكُ شَيْئًا، وَاجْتَهَدَ فِي نُصْحِي، وَقَدْ قَالَ الشَّاعِرُ: إِنَّ الْكِرَامَ إِذَا مَا أَسْهَلُوا ذَكَرُوا مَنْ كَانَ عَاوَنَهُمْ فِي الْمَنْزِلِ الْخَشِنِ وَوَهَبَ لِبَعْضِ الْأُدَبَاءِ عَشَرَةَ آلَافِ دِينَارٍ، فَبَكَى الْأَدِيبُ، فَقَالَ: أَتَبْكِي اسْتِقْلَالًا لَهَا ؟ قَالَ: لَا وَاللَّهِ، وَلَكِنْ أَسَفًا، كَيْفَ تُوَارِي الْأَرْضُ مِثْلَكَ. وَوَلَّى الرَّشِيدُ الْفَضْلَ أَعْمَالًا جَلِيلَةً. بِخُرَاسَانَ وَغَيْرِهَا، فَلَمَّا غَضِبَ عَلَى الْبَرَامِكَةِ وَقَتَلَ جَعْفَرًا خَلَدَ الْفَضْلُ فِي الْحَبْسِ مَعَ أَبِيهِ يَحْيَى، فَلَمْ يَزَالَا مَحْبُوسَيْنِ حَتَّى مَاتَا فِي حَبْسِهِمَا. مَاتَ يَحْيَى سَنَةُ تِسْعِينَ، وَمَاتَ الْفَضْلُ سَنَةَ اثْنَتَيْنِ وَتِسْعِينَ، قَبْلَ مَوْتِ الرَّشِيدِ بِشُهُورٍ. وَقِيلَ: سَنَةَ ثَلَاثٍ. وعن عَلِيُّ بْنُ الْجَهْمِ، عَنْ أَبِيهِ قَالَ: لَمَّا أَصْبَحْتُ ذَاتَ يَوْمٍ وَأَنَا فِي غَايَةِ الضِّيقَةِ، مَا أَهْتَدِي إِلَى دِينَارٍ وَلَا دِرْهَمٍ، وَلَا أَمْلِكُ إِلَّا دَابَّةً أَعْجَفَ، وَخَادِمًا خَلِعًا، فَطَلَبْتُ الْخَادِمَ فَلَمْ أَجِدْهُ، ثُمَّ جَاءَ فَقُلْتُ: أَيْنَ كُنْتَ ؟ فَقَالَ: كُنْتُ فِي احْتِيَالِ شَيْءٍ لَكَ، وَعَلَفٍ لِدَابَّتِكَ، فَوَ اللَّهِ مَا قَدَرْتُ عَلَيْهِ. فَقُلْتُ: أَسْرِجْ لِي دَابَّتِي. فَأَسْرَجَهُ، فَرَكِبْتُ، فَلَمَّا صِرْتُ فِي سُوقِ يَحْيَى إِذَا أَنَا بِمَوْكِبٍ عَظِيمٍ، وَإِذَا الْفَضْلُ بْنُ يَحْيَى، فَلَمَّا بَصُرَنِي قَالَ: سِرْ. فَسِرْنَا قَلِيلًا، وَحَجَزَ بَيْنِي وَبَيْنَهُ غُلَامٌ يَحْمِلُ طَبَقًا عَلَى بَابٍ، يَصِيحُ بِجَارِيَةٍ، فَوَقَفَ الْفَضْلُ طَوِيلًا، ثُمَّ قَالَ: سِرْ. ثُمَّ قَالَ: أَتَدْرِي مَا سَبَبُ وَقْفَتِي ؟ قُلْتُ: إِنْ رَأَيْتُ أَنْ تُعَلِّمَنِي. قَالَ: كَانَتْ لِأُخْتِي جَارِيَةٌ، وَكُنْتُ أُحِبُّهَا حُبًّا شَدِيدًا، وَاسْتَحَيْتُ مِنْ أُخْتِي أَنَّ أَطْلُبَهَا مِنْهَا، فَفَطِنَتْ أُخْتِي لِذَلِكَ، فَلَمَّا كَانَ فِي هَذَا الْيَوْمِ لَبَّسَتْهَا وَزَيَّنَتْهَا، وَبَعَثَتْ بِهَا إِلَيَّ، فَمَا كَانَ فِي عُمْرِي يَوْمٌ أَطْيَبُ مِنْ يَوْمِي هَذَا، فَلَمَّا كَانَ فِي هَذَا الْوَقْتِ جَاءَنِي رَسُولُ أَمِيرِ الْمُؤْمِنِينَ فَأَزْعَجَنِي، وَقَطَعَ عَلَيَّ لَذَّتِي، فَلَمَّا صِرْتُ إِلَى هَذَا الْمَكَانِ دَعَا هَذَا الْغُلَامَ صَاحِبَ الطَّبَقِ بِاسْمِ تِلْكَ الْجَارِيَةِ، فَارْتَحْتُ لِنِدَائِهِ، وَوَقَفْتُ فَقُلْتُ: أَصَابَكَ مَا أَصَابَ أَخَا بَنِي عَامِرٍ حَيْثُ يَقُولُ: وَدَاعٍ دَعَا إِذْ نَحْنُ بِالْخَيْفِ مِنْ مِنًى فَهَيَّجَ أَحْزَانَ الْفُؤَادِ وَمَا يَدْرِي دَعَا بِاسْمِ لَيْلَى غَيْرَهَا فَكَأَنَّمَا أَطَارَ بِلَيْلَى طَائِرًا كَانَ فِي صَدْرِي فَقَالَ: اكْتُبْ لِي هَذَيْنِ الْبَيْتَيْنِ. فَعَدَلْتُ لِأَطْلُبَ وَرَقَةً أَكْتُبُ لَهُ هَذَيْنِ الْبَيْتَيْنِ فِيهَا فَلَمْ أَجِدْ، فَرَهَنْتُ خَاتَمِي عِنْدَ بَقَّالٍ، وَأَخَذْتُ وَرَقَةً، وَكَتَبَتُهُمَا فِيهَا، وَأَدْرَكْتُهُ بِهَا، فَقَالَ لِي: ارْجِعْ إِلَى مَنْزِلِكَ. فَرَجَعْتُ، وَنَزَلْتُ، فَقَالَ لِي الْخَادِمُ: أَعْطِنِي خَاتَمَكَ أَرْهَنُهُ. فَقُلْتُ: رَهَنْتُهُ. فَمَا أَمْسَيْتُ حَتَّى بَعَثَ إِلَيَّ بِثَلَاثِينَ أَلْفَ دِرْهَمٍ جَائِزَةً، وَعَشَرَةِ آلَافِ دِرْهَمٍ سَلَفًا لِسَنَةٍ مِنْ رِزْقٍ أَجْرَاهُ لِي. وعن عَبْدُ اللَّهِ بْنُ الْحُسَيْنِ الْعَلَوِيُّ قَالَ: أَتَيْتُ الْفَضْلَ بْنَ يَحْيَى فَأَجْلَسَنِي مَعَهُ وَأَكْرَمَنِي، فَكَلَّمْتُهُ فِي دَيْنِي لِيُكَلِّمَ أَمِيرَ الْمُؤْمِنِينَ فِي قَضَائِهِ عَنِّي. قَالَ: فَكَمْ دَيْنُكَ ؟ قُلْتُ: ثَلَاثُمِائَةِ أَلْفِ دِرْهَمٍ. قَالَ: نَعَمْ. فَخَرَجْتُ مِنْ عِنْدِهِ وَأَنَا مَغْمُورٌ لِضَعْفِ رَدِّهِ، فَمَرَرْتُ بِبَعْضِ إِخْوَانِي مُسْتَرِيحًا إِلَيْهِ، ثُمَّ صِرْتُ إِلَى مَنْزِلِي، فَوَجَدْتُ الْمَالَ قَدْ سَبَقَنِي. مُحَمَّدُ بْنُ أَبِي أُمَيَّةَ بْنِ عَمْرٍو، مَوْلَى بَنِي أُمَيَّةَ بْنِ عَبْدِ شَمْسٍ مُحَمَّدُ بْنُ أَبِي أُمَيَّةَ بْنِ عَمْرٍو، مَوْلَى بَنِي أُمَيَّةَ بْنِ عَبْدِ شَمْسٍ. أَصْلُهُ مِنَ الْبَصْرَةِ، وَلَهُ إِخْوَةٌ وَأَقَارِبُ كُلُّهُمْ شُعَرَاءُ، وَقَدِ اخْتَلَطَتْ أَشْعَارُهُمْ، وَاخْتَلَفَتِ الرِّوَايَاتُ فِي أَنْسَابِهِمْ، إِلَّا أَنَّ مُحَمَّدَ بْنَ أُمَيَّةَ أَشْهَرُهُمْ ذِكْرًا، وَأَكْثَرُهُمْ شِعْرًا، وَالْبَاقُونَ أَشْعَارُهُمْ نَزِرَةٌ جِدًّا. وَمُحَمَّدُ بْنُ أُمَيَّةَ شَاعِرٌ مِنْهُمْ، اخْتَلَطَ شِعْرُهُ بِشِعْرِ عَمِّهِ، فَلَمْ يُفَرِّقْ أَكْثَرُ النَّاسِ بَيْنَهُمَا. وعن عَوْنُ بْنُ مُحَمَّدٍ الْكِنْدِيُّ قَالَ: قَالَ لِي مُحَمَّدُ بْنُ أَبِي أُمَيَّةَ الْكَاتِبُ: كُنْتُ أَنَا وَأَخِي نَكْتُبُ لِلْعَبَّاسِ بْنِ الْفَضْلِ بْنِ الرَّبِيعِ فَجَاءَهُ أَبُو الْعَتَاهِيَةِ مُسْلِمًا، فَأَمَرَهُ بِالْمُقَامِ عِنْدَهُ، فَقَالَ: عَلَى شَرِيطَةٍ يُنْشِدُنِي كَاتِبُكَ هَذَا مِنْ شِعْرِهِ - وَأَوْمَأَ إِلَيَّ - فَقَالَ: ذَلِكَ لَكَ. وَتَغَدَّيْنَا، فَقَالَ: الشَّرْطُ. فَأَمَرَنِي أَنْ أَنْشُدَهُ، فَحَضَرْتُ وَقُلْتُ: مَا أَجْسُرُ عَلَى ذَلِكَ، وَمَا ذَاكَ قُدْرَتِي. فَقَالَ: إِنْ أَنْشَدَنِي وَإِلَّا قُمْتُ. فَأَنْشَدْتُهُ: رُبَّ قَوْلٍ مِنْكَ لَا أَنْسَاهُ لِي وَاجِبُ الشُّكْرِ وَإِنْ لَمْ يُفْعَلْ أَقْطَعُ الدَّهْرَ بِظَنٍّ حَسَنٍ وَأَجْلِي غَمْرَةَ مَا تَنْجَلِي وَأَرَى الْأَيَّامَ لَا تُدْنِي الَّذِي أَرْتَجِي مِنْكَ وَتُدْنِي أَجَلِي وَإِذَا أَمَّلْتُ يَوْمًا صَالِحًا عَرَضَ الْمَقْدُورُ لِي فِي أَمَلِي فَبَكَى أَبُو الْعَتَاهِيَةِ أَشَدَّ بُكَاءٍ، ثُمَّ قَالَ لِي: زِدْنِي. فَقَالَ لِي: زِدْهُ. فَأَنْشَدْتُهُ: بِنَفْسِي مَنْ يُنَاجِينِي ضَمِيرِي بِأَمَانِيهِ وَمَنْ يُعْرِضْ عَنْ ذِكْرِي كَأَنِّي لَسْتُ أَعْنِيهِ لَقَدْ أَسْرَفْتُ فِي الذُّلِّ كَمَا أَسْرَفْتُ فِي التِّيهِ أَمَا تَعْرِفُ لِي إِحْسَانَ يَوْمٍ فَتُجَازِيهِ مَنْصُورُ بْنُ سَلَمَةَ بْنِ الزِّبْرِقَانِ مَنْصُورُ بْنُ سَلَمَةَ بْنِ الزِّبْرِقَانِ. وَقِيلَ: مَنْصُورُ بْنُ الزِّبْرِقَانِ بْنِ سَلَمَةَ، أَبُو الْفَضْلِ، النُّمَيْرِيُّ الشَّاعِرُ. مِنْ أَهْلِ الْجَزِيرَةِ. قَدِمَ بَغْدَادَ، وَمَدَحَ الرَّشِيدَ. وَجَدُّ مَنْصُورٍ يُقَالُ لَهُ: مُطْعِمُ الْكَبْشِ الرَّخْمَ، لِأَنَّهُ أَطْعَمَ نَاسًا نَزَلُوا بِهِ، وَنَحَرَ لَهُمْ، ثُمَّ رَفَعَ رَأْسَهُ فَإِذَا هُوَ بِرَخْمٍ تُحَمْلِقُ حَوْلَ أَضْيَافِهِ، فَأَمَرَ أَنْ يُذْبَحَ لَهُنَّ كَبْشٌ وَيُرْمَى بِهِ بَيْنَ [أَيْدِيهِنَّ ] فَفَعَلَ ذَلِكَ، فَنَزَلْنَ عَلَيْهِ، فَمَزَّقْنَهُ، فَسُمِّيَ: مُطْعِمَ الْكَبْشِ الرَّخْمَ. وَفِي ذَلِكَ يَقُولُ أَبُو بَعْجَةَ النُّمَيْرِيُّ يَمْدَحُ رَجُلًا مِنْهُمْ: أَبُوكَ زَعِيمُ بَنِي قَاسِطٍ وَخَالُكَ ذُو الْكَبْشِ يَقْرِي الرَّخْمَ وَكَانَ مَنْصُورٌ شَاعِرًا مِنْ شُعَرَاءِ الدَّوْلَةِ الْعَبَّاسِيَّةِ، وَهُوَ تِلْمِيذُ كُلْثُومِ بْنِ عَمْرٍو الْعَتَّابِيُّ وَرَاوِيَتُهُ، وَعَنْهُ أَخَذَ. وَوَصَفَهُ الْعَتَّابِيُّ لِلْفَضْلِ بْنِ يَحْيَى حَتَّى اسْتَصْحَبَهُ، ثُمَّ وَصَلَهُ بِالرَّشِيدِ، ثُمَّ جَرَتْ بَعْدَ ذَلِكَ بَيْنَهُ وَبَيْنَ الْعِتَّابِيِّ وَحْشَةٌ فَتَهَاجَيَا. وعن أَبُو الْفَرَجِ الْأَصْفَهَانِيُّ قَالَ: حَدَّثَنِي عَمِّي، عَنْ جَدِّي قَالَ: قَالَ النُّمَيْرِيُّ: كُنْتُ وَاقِفًا عَلَى جِسْرِ بَغْدَادَ أَنَا وَعُبَيْدُ اللَّهِ بْنُ هِشَامِ بْنِ عَمْرٍو التَّغْلِبِيُّ وَقَدْ وَخَطَنِي الشَّيْبُ يَوْمَئِذٍ، وَعُبَيْدُ اللَّهِ شَابٌّ حَدَثُ السِّنِّ، [فَإِذَا أَنَا بِقَصْرِيَّةٍ ظَرِيفَةٍ ] وَقَدْ وَقَفْتُ، فَجَعَلْتُ أَنْظُرُ إِلَيْهَا وَهِيَ تَنْظُرُ إِلَى عُبَيْدِ اللَّهِ بْنِ هِشَامٍ، ثُمَّ انْصَرَفْتُ، فَقُلْتُ فِيهَا: لَمَّا رَأَيْتُ سَوَامَ الشَّيْبِ مُنْتَشِرًا فِي لَمَّتِي وَعُبَيْدُ اللَّهِ لَمْ يَشِبِ سَلَلْتُ سَهْمَيْنِ مِنْ عَيْنَيْكَ فَانْتَصَلَا عَلَى شَبِيبَةِ ذِي الْأَذْيَالِ وَالطَّرَبِ كَذَا الْغَوَانِي مَرَامِيهُنَّ قَاصِدَةٌ إِلَى الْفُرُوعِ مُعَدَّاةٌ عَنِ الْخَشَبِ شَبَّهَ الشَّبَابَ بِالْفَرْعِ الْأَخْضَرِ، وَالشَّيْخَ بِالْخَشَبَةِ الَّتِي قَدْ يَبِسَتْ ، أَوْ سَاقَ الشَّجَرَةِ الَّذِي لَا وَرَقَ لَهُ. ثُمَّ أَتَمَّ الْقَصِيدَةَ يَمْدَحُ بِهَا يَزِيدَ بْنَ مَزِيدٍ، فَأَعْطَاهُ عَشَرَةَ آلَافِ دِرْهَمٍ. يُوسُفُ بْنُ يَعْقُوبَ بْنِ إِبْرَاهِيمَ، الْقَاضِي يُوسُفُ بْنُ يَعْقُوبَ بْنِ إِبْرَاهِيمَ، الْقَاضِي. سَمِعَ الْحَدِيثَ مِنْ يُونُسَ بْنِ إِسْحَاقَ السَّبِيعِيِّ، وَالسَّرِّيِّ بْنِ يَحْيَى، وَنَظَرَ فِي الرَّأْيِ وَفَقِهَ، وَوَلِيَ الْقَضَاءَ بِالْجَانِبِ الْغَرْبِيِّ مِنْ بَغْدَادَ فِي حَيَاةِ أَبِيهِ، وَصَلَّى بِالنَّاسِ الْجُمُعَةَ فِي مَدِينَةِ الْمَنْصُورِ بِأَمْرِ الرَّشِيدِ، وَلَمْ يَزَلْ عَلَى الْقَضَاءِ بِبَغْدَادَ إِلَى أَنْ تُوُفِّيَ فِي رَجَبٍ مِنْ هَذِهِ السَّنَةِ. وَمِمَّنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ: صَعْصَعَةُ بْنُ سَلَّامٍ صَعْصَعَةُ بْنُ سَلَّامٍ وَيُقَالُ: ابْنُ عَبْدِ اللَّهِ أَبُو عَبْدِ اللَّهِ الدِّمَشْقِيُّ، ثُمَّ تَحَوَّلَ إِلَى الْأَنْدَلُسِ فَاسْتَوْطَنَهَا فِي زَمَنِ عَبْدِ الرَّحْمَنِ بْنِ مُعَاوِيَةَ وَابْنِهِ هِشَامٍ، وَهُوَ أَوَّلُ مَنْ أَدْخَلَ عِلْمَ الْحَدِيثِ وَمَذْهَبَ الْأَوْزَاعِيِّ إِلَى الْأَنْدَلُسِ، وَوَلِيَ الصَّلَاةَ بِقُرْطُبَةَ، وَفِي أَيَّامِهِ غُرِسَتِ الْأَشْجَارُ بِالْمَسْجِدِ الْجَامِعِ هُنَاكَ، كَمَا يَرَاهُ الْأَوْزَاعِيُّ وَالشَّامِيُّونَ، وَيَكْرَهُهُ مَالِكٌ وَأَصْحَابُهُ. وَقَدْ رَوَى عَنْ مَالِكٍ وَالْأَوْزَاعِيِّ، وَسَعِيدِ بْنِ عَبْدِ الْعَزِيزِ. وَرَوَى عَنْهُ جَمَاعَةٌ؛ مِنْهُمْ عَبْدُ الْمَلِكِ بْنُ حَبِيبٍ الْفَقِيهُ، وَذَكَرَهُ فِي كِتَابِ " الْفُقَهَاءِ " وَذَكَرَهُ ابْنُ يُونُسَ فِي تَارِيخِهِ " " تَارِيخِ مِصْرَ " " وَالْحُمَيْدِيُّ فِي " " تَارِيخِ الْأَنْدَلُسِ " " وَحَرَّرَ وَفَاتَهُ فِي هَذِهِ السَّنَةِ أَعْنِي سَنَةَ ثِنْتَيْنِ وَتِسْعِينَ وَمِائَةٍ. وَحَكَى عَنْ شَيْخِهِ ابْنِ حَزْمٍ أَنَّ صَعْصَعَةَ هَذَا أَوَّلُ مَنْ أَدْخَلَ مَذْهَبَ الْأَوْزَاعِيِّ إِلَى الْأَنْدَلُسِ. وَقَالَ ابْنُ يُونُسَ هُوَ أَوَّلُ مَنْ أَدْخَلَ عِلْمَ الْحَدِيثِ إِلَيْهَا. وَذَكَرَ أَنَّهُ تُوُفِّيَ قَرِيبًا مِنْ سَنَةِ ثَمَانِينَ وَمِائَةٍ، وَالَّذِي حَرَّرَهُ الْحُمَيْدِيُّ فِي هَذِهِ السَّنَةِ أَثْبَتُ. وَفِي هَذِهِ السَّنَةِ تُوُفِّيَ يُوسُفُ بْنُ أَبِي يُوسُفَ الْقَاضِي.
Translation
✧ Those of the notables who died in this year Ismāʿīl b. Jāmiʿ b. Ismāʿīl b. ʿAbd Allāh b. al-Muṭṭalib b. Wadāʿah, Abū al-Qāsim Ismāʿīl b. Jāmiʿ b. Ismāʿīl b. ʿAbd Allāh b. al-Muṭṭalib b. Wadāʿah, Abū al-Qāsim. He used to memorize the Qurʾān - as al-Aṣfahānī mentioned - except that he became famous for singing. From Ḥammād b. Isḥāq, who said: My father informed me, saying: Ibn Jāmiʿ said: My father used to forbid me from singing and punished me for it, and he was harsh with me, so I fled from him to my maternal uncles. They used to reside in Ḥarrān, and they lodged me in a place by a river where I could overlook the river. While I was looking out over the river, a black woman appeared carrying a waterskin. She went down to the watering place, sat down, put down her waterskin, and began to sing: "To God I complain of her stinginess and my generosity to her; she gets honey from me and replaces it with colocynth. So return the afflicted heart, for you have killed it, and do not leave it wandering in love and infatuation." He said: It stirred me beyond what I could bear, and I hoped she would repeat it, but she did not. She took up the waterskin and rose. I went down and ran after her and said, "O slave girl." She stopped, and I said to her, "By my father and mother, repeat the song." She said, "I am too preoccupied for you." I said, "With what?" She said, "I owe a daily tax of two dirhams." So I gave her two dirhams, and she put down the waterskin and sat singing it until I learned it, and then she left. I amused myself all that day with it, and I spent the night, and in the morning I remembered not a single letter of it. And there was the black woman appearing again, and she did as she had done the first time, except that she sang a different song. I rose and ran after her and said, "The song has left me; its melody is gone from me." She refused to repeat it except for two dirhams, so I gave her them, and she repeated it, and I remembered it. I said, "That is enough for you." She said, "It seems you think you are being extravagant with four dirhams. By God, it is as if I can see you, and you will gain four thousand dinars from it." Ibn Jāmiʿ said: While I was singing before al-Rashīd, and before him were four purses, each containing a thousand dinars, he said, "Whoever delights me shall have a purse." And, by God, the song came to my mind. I sang it, and he threw a purse to me. Then he said, "Repeat." I repeated, and he threw another purse to me. Then he said, "Repeat." I repeated, and he threw a purse to me. I smiled, and he said, "What are you laughing at?" I said, "O Commander of the Faithful, this song has a strange story." So I told him the story, and he laughed and threw the fourth purse to me, saying, "Do not call the black woman a liar." And I returned with four thousand dinars. A man of letters informed me, saying: Ismāʿīl b. Jāmiʿ had married in the Ḥijāz a black slave woman belonging to some people, called Maryam. When he reached the position with al-Rashīd that he reached, he longed for the black woman, and he said, recalling the place where he used to meet her and where they used to be together: "Is there a night at Qafā al-Ṣaḥṣāḥ returning to a dome with hangings and buttons? Its censers rise with mandal wood, as jubilant winepresses rise with their berries. Musk appears to us from her fine garments, and rose-scented ambergris she kindles over the fire. And Maryam among soft-living companions, sometimes, and sometimes she sings to me with strings." Al-Rashīd said, "Woe to you! Who is this Maryam of yours whom you have described in the image of the wide-eyed maidens of Paradise?" He said, "My wife." Then he described her in prose more than he had described her in verse. So al-Rashīd sent to the Ḥijāz until she was brought, and behold, she was a black woman of indistinct speech, with thick lips. He said to him, "Woe to you! Is this the Maryam with whose mention you have filled the world? Upon you and upon her be the curse of God!" He said, "O my master, ʿUmar b. Abī Rabīʿah says: 'They laughed and said to her, "Beauty, in every eye, is what one loves."' Bakr b. al-Naṭṭāḥ, Abū Wāʾil al-Ḥanafī Bakr b. al-Naṭṭāḥ, Abū Wāʾil al-Ḥanafī, the poet. A Basran who settled in Baghdad in the time of al-Rashīd. He was a companion of Abū al-ʿAtāhiyah and his circle. Abū Haffān used to say: The foremost love poets among the moderns are four, the first of them being Bakr b. al-Naṭṭāḥ. From al-Naḍr b. Ḥadīd, who said: We were in a gathering that included Abū al-ʿAtāhiyah, al-ʿAbbās b. al-Aḥnaf, Bakr b. al-Naṭṭāḥ, Manṣūr al-Numayrī, and al-ʿAttābī. They said to Manṣūr, "Recite to us." So he recited praises of al-Rashīd. Then Abū al-ʿAtāhiyah said to Ibn al-Aḥnaf - I mean al-ʿAbbās - "[Delight us with your witty verses]." So he recited his verses: "I learned the paths of contentment for fear of his reproach, and knowing that my love for him - how can he be angry? I have no other face whose place I know, but without a heart, where shall I go?" Abū al-ʿAtāhiyah said, "The collars from this poetry are in danger, especially if it occurs between throat and string." Bakr said, "Something has come to me on this, so I shall recite:" "We, the company of poets, are a people by whose tongues hearts are gratified. When our creative powers are stirred, we bring words that tear open collars." Al-ʿAttābī said: "Especially when fingertips stir them, fingers that both answer and respond." Al-Naḍr said: I remained with them in delight. And Isḥāq al-Mawṣilī heard of our gathering and said, "The meeting of these men is the elegance of the age." Al-Mubarrad said: I heard al-Ḥasan b. Rajāʾ say: I attended Bakr b. al-Naṭṭāḥ when he had with him a company of poets, and they were reciting poetry to one another. When they finished their long poems, he recited to them: "What harm would it do her if she wrote with consent, so that the eyelid dried or closed? An intercession rejected by her for a lover who would regret if he had already died. O soul, be patient, and know that what we hope from her is like what has already passed. The eyelids did not despise a killer with a glance except to make one ill." He said: They rushed to him and kissed his head. When Ibn al-Naṭṭāḥ died, Abū al-ʿAtāhiyah mourned him, saying: "Ibn Naṭṭāḥ died, Abū Wāʾil, Bakr, and poetry has now become plain." 1049 - Buhlūl al-Majnūn. He had fine sayings, and he met al-Rashīd in the year 188 AH, when al-Rashīd was intending the pilgrimage, and he admonished him with an eloquent admonition. We have already mentioned it there. Buhlūl used to frequent the cemeteries. ʿAbd Allāh b. Idrīs b. Yazīd b. ʿAbd al-Raḥmān b. al-Aswad, Abū Muḥammad al-Awdī, al-Kūfī ʿAbd Allāh b. Idrīs b. Yazīd b. ʿAbd al-Raḥmān b. al-Aswad, Abū Muḥammad al-Awdī, al-Kūfī. He was born in the year 115 AH. It is said: in the year 120 AH. The first is more correct. He heard al-Aʿmash, Abū Isḥāq al-Shaybānī, Ibn Jurayj, Mālik b. Anas, Shuʿbah, and Sufyān al-Thawrī. From him narrated: Ibn al-Mubārak, Aḥmad b. Ḥanbal, Yaḥyā, and others. Al-Rashīd brought him to Baghdad to appoint him as judge of Kufa, but he refused and returned to Kufa, where he remained until he died in this year. He was trustworthy, learned, ascetic, and pious. Aḥmad b. Ḥanbal used to say of him: "Unique in his own right." From Ḥammād b. al-Muʾammal al-Kalbī, who said: A shaykh at the door of some of the traditionists told me: I asked Wakīʿ about his presentation, together with Ibn Idrīs and Ḥafṣ, before al-Rashīd. He said to me: No one has asked me about this before you. We came before Hārūn, and he seated us between two couches. The first of us to be summoned was I. He said: "The people of your city have asked me for a judge, and they have named you among those they named. I have decided to share with you my trust, and to include you in the good of what I undertake in the affairs of this community. So take up your appointment, O man, and go." I said, "O Commander of the Faithful, I am an old man, one of my eyes is gone, and the other is weak." Hārūn said, "O God, forgive! Take up your appointment, O man, and go." I said, "O Commander of the Faithful, by God, if you are sincere, then it is proper for you to accept my excuse; but if you are lying, then it is not proper for you to appoint a liar as judge." He said: "Go out." So I went out. Then Ibn Idrīs entered. Hārūn had been forewarned about Ibn Idrīs - meaning his harshness. He entered, and we heard the sound of his knees on the ground when he knelt, and we heard him give only a quiet greeting. Hārūn said to him, "Do you know why I summoned you?" He said, "No." He said: "The people of your city have asked me for a judge, and they have named you among those they named. I have decided to share with you my trust and to include you in the good of what I undertake in the affairs of this community. So take up your appointment and go." Ibn Idrīs said to him, "I am not fit for the judgeship." Hārūn tapped with his finger and said to him, "I wish I had never seen you." Ibn Idrīs said to him, "And I wish I had never seen you." Then he went out. Then Ḥafṣ b. Ghiyāth entered. He said to him the same as he had said to us. He accepted his appointment and went out. Then a servant came to us with three purses, in each purse five thousand. He said, "The Commander of the Faithful sends you greetings and says to you: You have incurred expenses in your journey, so use these for your travel." Wakīʿ said: I said to him, "Convey my greetings to the Commander of the Faithful and tell him that I have fallen in his estimation as the Commander of the Faithful would wish, and I have no need of it. Among the subjects of the Commander of the Faithful are those more in need of it than I. If the Commander of the Faithful sees fit to give it to whom he loves." As for Ibn Idrīs, he shouted at him, "Pass on from here!" Ḥafṣ accepted it. And a note came out to Ibn Idrīs from among us: "May God preserve us and you. We asked you to enter into our affairs, and you did not. We offered you some of our wealth, and you did not accept. When my son al-Maʾmūn comes to you, relate to him, God willing." He said to the messenger, "When he comes with the congregation, we shall relate to him, God willing." Then we departed. When we reached al-Yāsiriyyah, the time of prayer arrived, and we dismounted to perform ablution. Wakīʿ said: I saw a feverish policeman sleeping in the sun, wearing his black uniform. I threw my cloak over him and said, "Keep warm until we finish ablution." Ibn Idrīs came and snatched it away, then said to me: "You had mercy on him - may God not have mercy on you! Is there anyone in this world who has mercy on the likes of this?" Then he turned to Ḥafṣ and said to him, "O Ḥafṣ, I knew when you entered the market of Asad and dyed your beard and entered the bathhouse that you would become judge. No, by God, I will not speak to you until you die." He said: And he did not speak to him until he died. From Mūsā b. ʿAbd al-Raḥmān b. Masrūq al-Kindī, Ibn al-Mundhir said - and he was a neighbor of ʿAbd Allāh b. Idrīs -: Al-Rashīd performed the pilgrimage, accompanied by al-Amīn and al-Maʾmūn. He entered Kufa and said to Abū Yūsuf, "Tell the traditionists to come to us and relate to us." None of the shaykhs of the people of Kufa stayed away except two: ʿAbd Allāh b. Idrīs and ʿĪsā b. Yūnus. So al-Amīn and al-Maʾmūn rode to ʿAbd Allāh b. Idrīs, and he related to them one hundred ḥadīths. Al-Maʾmūn said to ʿAbd Allāh, "O uncle, do you permit me to repeat them to you from memory?" He said, "Do so." So he repeated them as he had heard them. Ibn Idrīs was among the people of memorization and used to say, "Were it not that I fear the Qurʾān would slip from me, I would have recorded knowledge." So ʿAbd Allāh marveled at al-Maʾmūn's memory. Al-Maʾmūn said, "O uncle, next to your mosque there is a house. If you wish, we will buy it and expand the mosque with it." He said, "I have no need of this. What sufficed those before me suffices me." Then he noticed a sore on the old man's arm and said, "We have physicians and medicines with us. Do you permit me to bring someone to treat you?" He said, "No. Such a thing has appeared on me before and healed." Then he ordered money for him, but he refused to accept it. Then he went to ʿĪsā b. Yūnus, and he related to him. Al-Maʾmūn ordered ten thousand dirhams for him, but he refused to accept them. He thought that he considered it too little, so he ordered twenty thousand for him. ʿĪsā said, "By God, not even a single myrobalan or a drink of water for the ḥadīth of the Messenger of God ﷺ, even if you filled this mosque with gold up to the ceiling." Then the two departed from him. From Ḥusayn b. ʿAmr al-Minqarī, who said: When death came to Ibn Idrīs, his daughter wept. He said, "Do not weep, for I have completed four thousand recitations of the Qurʾān in this house." Ibn Idrīs died in this year. ʿAlī b. Ẓabyān, Abū al-Ḥasan al-ʿAbsī, al-Kūfī ʿAlī b. Ẓabyān, Abū al-Ḥasan al-ʿAbsī, al-Kūfī. He was appointed judge for the eastern side, then he became chief judge in the days of al-Rashīd. He used to sit in the mosque attributed to al-Khuld and judge there. He related from ʿUbayd Allāh b. ʿUmar al-ʿUmarī, Ismāʿīl b. Abī Khālid, and ʿAbd al-Malik b. Abī Sulaymān. From him narrated Dāwūd b. Rashīd. Some scholars of ḥadīth considered him weak. Others said: There is no harm in him. From ʿUbayd b. Thābit, who said: I wrote to ʿAlī b. Ẓabyān when he was judge of Baghdad: "It has reached me that you sit on a reed mat, whereas the judges before you used to sit on cushions and recline." He wrote to me: "I do not deem it permissible that two free Muslim men should sit before me on a reed mat while I sit on a cushion. I will not sit except on what the litigants sit on." Ṭalḥah said: ʿAlī b. Ẓabyān was a venerable, humble, religious man, with good knowledge of jurisprudence, one of the companions of Abū Ḥanīfah. He was excellent in matters of judgment. He was appointed judge of the eastern side, then chief judge; al-Rashīd appointed him, and he used to take him with him when he traveled. He died at Qirmīsīn in the year 192 AH. Al-ʿAbbās b. al-Aḥnaf b. al-Aswad b. Ṭalḥah, Abū al-Faḍl, the poet al-ʿAbbās b. al-Aḥnaf b. al-Aswad b. Ṭalḥah, Abū al-Faḍl, the poet. He was of the Arabs of Khurasan, raised in Baghdad. He was witty, agreeable, and of excellent poetry. From Muḥammad b. Yaḥyā, who said: I heard ʿAbd Allāh b. al-Muʿtazz say: If it were said to me, "What is the finest poetry you know?" I would say, the poetry of al-ʿAbbās b. al-Aḥnaf: "People have dragged the trains of suspicion about us, and people have divided their words into factions. A liar has cast suspicion on others than you, and a truthful one knows not that he spoke truly." From ʿAbd Allāh b. al-Rabīʿ, who said: Hārūn al-Rashīd recited a verse at night and wanted to follow it with another, but the words failed him. He said, "Bring me al-ʿAbbās b. al-Aḥnaf." When the knock came, his family was startled and frightened. When he stood before al-Rashīd, he said, "I have sent for you because of a verse I composed, and I wanted to pair it with its like, but the words failed me." He said, "O Commander of the Faithful, let me be until my soul returns to me, for I left my family in a state of great anxiety, and such fear befell me as exceeds all limit and description." So he waited a little while, then recited to him: "Gardens we have seen, and we have never seen their like as humans." Then al-ʿAbbās said: Her face gives you more beauty the more you look at it. Then al-Rashīd said to him: “Give me more.” So al-ʿAbbās said: When the night leans over you with darkness and grows black, and is pitch-dark so that you see no moon, then bring her out and you will see the moon. Then al-Rashīd said to him: “We have startled you and alarmed your family, and the least we owe is to give you your debt.” So he ordered for him ten thousand dirhams, and sent him away. On the authority of Aḥmad b. ʿUbayd, who said: I heard al-Aṣmaʿī say: While I was sitting one day in a gathering in al-Baṣrah, there was a boy, the most beautiful of people in face and clothing, standing at my head. He said: “My master wishes to appoint you as his executor.” So he took me by the hand and brought me out to the open desert, where there was al-ʿAbbās b. al-Aḥnaf lying on his bed, yielding up his soul, and he was saying: O you far from home, alone, weeping over his grief, every time the noble camel quickens with him, the sicknesses in his body increase. Then he fell unconscious, and was roused by the sound of a bird on a tree, and he said: The heart’s grief was increased by a caller weeping on its branch; it grieved him as it grieved me, so he wept—each of us weeps for his beloved. Then he fell unconscious, and we thought it was like the first time, but when I moved him, he was dead. Al-ʿAbbās b. al-Aḥnaf died, according to the statement of Ibrāhīm b. al-ʿAbbās al-Ṣūlī, in this year. ʿUmar b. Shabbah said: He died in the year eighty-eight. Others said: He remained alive after al-Rashīd. ʿĪsā b. Jaʿfar b. Abī Jaʿfar al-Manṣūr. ʿĪsā b. Jaʿfar b. Abī Jaʿfar al-Manṣūr. He was among the leading men and nobles of the Banū Hāshim. He held the governorship of al-Baṣrah, and left Baghdad intending to go to al-Rashīd, who was then in Khurāsān, but his appointed term overtook him at al-Daskarah on the road from Ḥulwān, and he died in this year. Al-Faḍl b. Yaḥyā b. Khālid al-Barmakī. Al-Faḍl b. Yaḥyā b. Khālid al-Barmakī. The brother of Jaʿfar. He was born in al-Madīnah in the year one hundred and forty-seven, and his mother was Zubaydah bt. Munayyin, a Berber. Al-Khayzurān suckled him, and his mother Zubaydah suckled al-Rashīd for some days, so they became foster brothers. About that Marwān b. Abī Ḥafṣah said in praise of him: It is enough for you as an excellence that the best free woman nourished you with her breast while the caliph is one [i.e., your foster brother]. You have adorned Yaḥyā in all public gatherings, just as Yaḥyā adorned Khālid in the gatherings. Ibn al-Jawzī, may God have mercy on him, said: Al-Faḍl was more generous than his brother Jaʿfar and more open-handed, except that he had severe pride, while Jaʿfar was more cheerful of face and more openly smiling, and people preferred meeting Jaʿfar over meeting al-Faḍl. Al-Faḍl gave his cook one hundred thousand dirhams, and his brother reproached him for that. He said: “This man accompanied me when I owned nothing, and he strove to advise me, and the poet said: The noble, when they become at ease, remember those who helped them in the rough lodging.” He gave one of the men of letters ten thousand dinars, and the man of letters wept. He said: “Do you weep because you consider it little?” He said: “No, by God, but out of sorrow, how can the earth cover the like of you?” Al-Rashīd appointed al-Faḍl to great offices in Khurāsān and elsewhere. When he became angry with the Barmakids and killed Jaʿfar, al-Faḍl was imprisoned with his father Yaḥyā, and they remained imprisoned until they died in their prison. Yaḥyā died in the year ninety, and al-Faḍl died in the year ninety-two, some months before the death of al-Rashīd. It is also said: in the year ninety-three. On the authority of ʿAlī b. al-Jahm, from his father, who said: One morning I awoke in the utmost distress, unable to find a single dinar or dirham, and I owned only an emaciated riding beast and an unfaithful servant. I looked for the servant and could not find him. Then he came and I said: “Where were you?” He said: “I was trying to contrive something for you and fodder for your beast, but by God I could not manage it.” I said: “Saddle my beast.” He saddled it, and I rode. When I reached the market of Yaḥyā, there was a great procession, and it was al-Faḍl b. Yaḥyā. When he saw me, he said: “Come along.” We went on a little, and a boy carrying a tray at a gate came between me and him, calling out to a slave girl, and al-Faḍl stopped for a long time. Then he said: “Come along.” Then he said: “Do you know the reason for my stopping?” I said: “If you see fit to inform me.” He said: “My sister had a slave girl, and I loved her with a strong love, but I was too shy to ask my sister for her. My sister noticed that, and today she dressed her and adorned her and sent her to me. There was no day in my life more delightful than this day of mine. At this very hour the messenger of the Commander of the Faithful came and disturbed me, and cut off my pleasure. When I reached this place, this boy with the tray called out the name of that slave girl, and I was stirred by his call and stopped.” I said: “What happened to you is what happened to the brother of the Banū ʿĀmir when he said: A caller called while we were at al-Khayf in Minā, and he stirred the sorrows of the heart without knowing it; he called the name of Laylā, but not her, and it was as if he set flying with Laylā a bird that was in my breast.” He said: “Write these two verses for me.” I turned aside to look for a piece of paper to write these two verses for him, but I found none, so I pawned my ring with a grocer and took a paper and wrote them on it, and caught up with him and gave it to him. He said to me: “Return to your house.” So I returned and dismounted, and the servant said to me: “Give me your ring so I may pawn it.” I said: “I have pawned it.” By evening he had sent me thirty thousand dirhams as a gift, and ten thousand dirhams as an advance for a year of a stipend he assigned to me. On the authority of ʿAbd Allāh b. al-Ḥusayn al-ʿAlawī, who said: I went to al-Faḍl b. Yaḥyā and he seated me with him and honored me. I spoke to him about my debt, asking him to speak to the Commander of the Faithful about paying it off for me. He said: “How much is your debt?” I said: “Three hundred thousand dirhams.” He said: “Yes.” I left him feeling downcast because of the weakness of his reply, and I passed by one of my brothers and took comfort with him. Then I went to my house and found that the money had already arrived before me. Muḥammad b. Abī Umayyah b. ʿAmr, a client of the Banū Umayyah b. ʿAbd Shams. Muḥammad b. Abī Umayyah b. ʿAmr, a client of the Banū Umayyah b. ʿAbd Shams. He originally came from al-Baṣrah, and he had brothers and relatives, all of them poets. Their poetry has become mixed up, and the reports about their genealogies differ, but Muḥammad b. Umayyah is the most famous of them in mention and the most prolific in poetry; the rest have very little poetry. Muḥammad b. Umayyah is a poet among them, whose poetry has become mixed with that of his paternal uncle, so that most people cannot distinguish between the two. On the authority of ʿAwn b. Muḥammad al-Kindī, who said: Muḥammad b. Abī Umayyah al-Kātib said to me: My brother and I were secretaries to al-ʿAbbās b. al-Faḍl b. al-Rabīʿ. Abū al-ʿAtāhiyah came to him to greet him, and he asked him to stay with him. He said: “On condition that this secretary of yours—and he pointed to me—recites to me some of his poetry.” He said: “You shall have that.” We had lunch, and he said: “The condition.” He ordered me to recite to him. I came forward and said: “I do not dare do that; it is beyond my ability.” He said: “Either he recites to me, or I leave.” So I recited to him: Many a word from you I shall not forget, deserving gratitude even if it was not done; I pass the whole age in good opinion, and I clear away the gloom of what will not clear away; And I see the days do not bring near what I hope from you, but they bring near my appointed term; And whenever I hope for a good day, fate presents itself to me in my hope. Abū al-ʿAtāhiyah wept most bitterly, then said to me: “Give me more.” And he said to me: “Give him more.” So I recited to him: My soul is for the one whom my inner self converses with in its wishes, and who turns away from mentioning me as if I were not the one he means. I have gone to excess in abasement, just as I went to excess in pride. Do you not acknowledge for me a kindness of a day, so that you may repay it? Manṣūr b. Salamah b. al-Zibriqān. Manṣūr b. Salamah b. al-Zibriqān. It is also said: Manṣūr b. al-Zibriqān b. Salamah, Abū al-Faḍl, al-Numayrī the poet. He was from the people of al-Jazīrah. He came to Baghdad and praised al-Rashīd. The grandfather of Manṣūr was called “the feeder of the ram to the vultures,” because he fed some people who stopped at his place and slaughtered for them, then raised his head and saw vultures staring around his guests, so he ordered that a ram be slaughtered for them [the vultures] and thrown among them. They did that, and the vultures flew down upon it and tore it apart, so he was called “the feeder of the ram to the vultures.” About that Abū Baʿjah al-Numayrī said in praise of a man from among them: Your father is the chief of the Banū Qāsiṭ, and your maternal uncle is the one of the ram who feeds the vultures. Manṣūr was a poet of the poets of the Abbasid state, and he was the pupil of Kulthūm b. ʿAmr al-ʿAttābī and his transmitter; he took from him. Al-ʿAttābī described him to al-Faḍl b. Yaḥyā until he took him as a companion, and then connected him with al-Rashīd. Afterwards, however, estrangement occurred between him and al-ʿAttābī, and they satirized each other. On the authority of Abū al-Faraj al-Aṣfahānī, who said: My uncle related to me, from my grandfather, who said: Al-Numayrī said: I was standing on the bridge of Baghdad, I and ʿUbayd Allāh b. Hishām b. ʿAmr al-Taghlibī. Gray hair had touched me that day, while ʿUbayd Allāh was a young man of tender age. Then I noticed an elegant pretty girl, and I stopped, and I began to look at her while she looked at ʿUbayd Allāh b. Hishām. Then I turned away, and I said about her: When I saw the black marks of gray hair spreading in my locks, while ʿUbayd Allāh had not yet gone gray, I drew two arrows from your eyes, and they fell upon the youth of the one with long garments and delight. Thus the pretty women aim their shots at the branches [i.e., youth], and they are deflected from the dry wood [i.e., old age]. He compared youth to the green branch, and the old man to a piece of wood that has dried up, or the trunk of a tree that has no leaves. Then he completed the ode praising Yazīd b. Mazyad, who gave him ten thousand dirhams. Yūsuf b. Yaʿqūb b. Ibrāhīm, the judge. Yūsuf b. Yaʿqūb b. Ibrāhīm, the judge. He heard hadith from Yūnus b. Isḥāq al-Sabīʿī and al-Sarī b. Yaḥyā. He studied the opinions [of the jurists] and became learned in jurisprudence. He was appointed judge of the western side of Baghdad during the lifetime of his father, and he led the people in the Friday prayer in the City of al-Manṣūr at the command of al-Rashīd. He remained judge of Baghdad until he died in Rajab of this year. Among the notables who died in this year: Ṣaʿṣaʿah b. Sallām. Ṣaʿṣaʿah b. Sallām, also said: b. ʿAbd Allāh, Abū ʿAbd Allāh al-Dimashqī. Then he moved to al-Andalus and settled there in the time of ʿAbd al-Raḥmān b. Muʿāwiyah and his son Hishām. He was the first to introduce the science of hadith and the school of al-Awzāʿī to al-Andalus. He was in charge of leading the prayer in Córdoba, and during his time trees were planted in the congregational mosque there, as al-Awzāʿī and the Syrians considered it permissible, while Mālik and his followers disliked it. He transmitted from Mālik, al-Awzāʿī, and Saʿīd b. ʿAbd al-ʿAzīz. A group transmitted from him, among them ʿAbd al-Malik b. Ḥabīb the jurist, and he mentioned him in his book “The Jurists.” Ibn Yūnus mentioned him in his history, “The History of Egypt,” and al-Ḥumaydī in “The History of al-Andalus,” and he verified his death in this year, that is, the year one hundred and ninety-two. Al-Ḥumaydī reported from his shaykh Ibn Ḥazm that this Ṣaʿṣaʿah was the first to introduce the school of al-Awzāʿī to al-Andalus. Ibn Yūnus said: He was the first to introduce the science of hadith to it. He mentioned that he died close to the year one hundred and eighty, but what al-Ḥumaydī verified in this year is more reliable. In this year Yūsuf b. Abī Yūsuf the judge died.
Grades by grader
No grade is recorded for this wording.