Tarikh (al-Tabari) 3171
The Year 202 AH
ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ 1105 - الْفَضْلُ بْنُ سَهْلِ بْنِ عَبْدِ اللَّهِ، أَبُو الْعَبَّاسِ الْمُلَقَّبُ ذَا الرِّئَاسَتَيْنِ. كَانَ مِنْ أَوْلَادِ مُلُوكِ الْمَجُوسِ، وَأَسْلَمَ أَبُوهُ سَهْلٌ فِي أَيَّامِ الرَّشِيدِ، وَاتَّصَلَ بِيَحْيَى بْنِ خَالِدٍ الْبَرْمَكِيِّ، وَاتَّصَلَ الْفَضْلُ وَالْحَسَنُ ابْنَا سَهْلٍ بِالْفَضْلِ وَجَعْفَرٍ ابْنَا يَحْيَى بْنِ خَالِدٍ، فَضَمَّ جَعْفَرُ بْنُ يَحْيَى الْفَضْلَ بْنَ سَهْلٍ إِلَى الْمَأْمُونِ وَهُوَ وَلِيُّ عَهْدٍ، وَقِيلَ: إِنَّ الْفَضْلَ لَمَّا أَرَادَ أَنْ يُسْلِمَ كَرِهَ أَنْ يُسْلِمَ عَلَى يَدِ الرَّشِيدِ وَالْمَأْمُونِ، فَصَارَ وَحْدَهُ إِلَى الْجَامِعِ يَوْمَ الْجُمُعَةِ، فَاغْتَسَلَ وَلَبِسَ ثِيَابَهُ، وَرَجَعَ مُسْلِمًا، وَغَلَبَ عَلَى الْمَأْمُونِ لِخِلَالِهِ الْجَمِيلَةِ مِنَ الْكَرَمِ وَالْوَفَاءِ وَالْبَلَاغَةِ وَالْكِتَابَةِ، فَلَمَّا اسْتُخْلِفَ الْمَأْمُونُ فَوَّضَ إِلَيْهِ أُمُورَهُ كُلَّهَا، وَسَمَّاهُ ذَا الرِّئَاسَتَيْنِ لِتَدْبِيرِهِ أَمْرَ السَّيْفِ وَالْقَلَمِ. عَنْ ابْنِ الْأَنْبَارِيِّ قَالَ: قَالَ رَجُلٌ لِلْفَضْلِ بْنِ سَهْلٍ أَسْكَتَنِي عَنْ وَصْفِكَ تَسَاوِي أَفْعَالِكَ فِي السُّؤْدَدِ وَحَيَّرَنِي فِيهَا كَثْرَةُ عَدَدِهَا، فَلَيْسَ [لِي ] إِلَى ذِكْرِهَا جَمِيعِهَا سَبِيلٌ، وَإِذَا أَرَدْتُ وَصْفَ وَاحِدَةٍ اعْتَرَضَتْ أُخْتُهَا إِذْ كَانَتِ الْأُولَى لَيْسَتْ بِأَحَقَّ فِي الذِّكْرِ، فَلَسْتُ أَصِفُهَا إِلَّا بِإِظْهَارِ الْعَجْزِ عَنْ وَصْفِهَا. عَنْ الصُّولِيِّ قَالَ: [أَنْشَدَنَا ثَعْلَبٌ قَالَ: ] أَنْشَدَنَا إِبْرَاهِيمُ بْنُ الْعَبَّاسِ الصُّولِيُّ لِنَفْسِهِ فِي الْفَضْلِ بْنِ سَهْلٍ: لِفَضْلِ بْنِ سَهْلٍ يَدٌ تَقَاصَرَ عَنْهَا الْمِثْلِ فَبَسْطَتُهَا لِلْغِنَى وَسَطْوَتُهَا لِلْأَجْلِ وَبَاطِنُهَا لِلنَّدَى وَظَاهِرُهَا لِلْقَبْلِ فَأَخَذَهُ ابْنُ الرُّومِيِّ فَقَالَ لِلْقَاسِمِ بْنِ عُبَيْدِ اللَّهِ: أَصْبَحْتُ بَيْنَ خَصَاصَةٍ وَتَجَمُّلٍ وَالْمَرْءُ بَيْنَهُمَا يَمُوتُ هَزِيلَا فَامْدُدْ إِلَيَّ يَدًا تَعُودُ بَطْنُهَا بَذْلَ النَّوَالِ وَظَهْرُهَا التَّقْبِيلَا عَنْ الصُّولِيِّ قَالَ: عَنْ الْفَضْلِ بْنِ سَهْلٍ ذُو الرِّئَاسَتَيْنِ عِلَّةً بِخُرَاسَانَ ثُمَّ بَرَأَ، فَجَلَسَ لِلنَّاسِ فَهَنَّأُوهُ بِالْعَافِيَةِ وَتَصَرَّفُوا فِي الْكَلَامِ، فَلَمَّا فَرَغُوا أَقْبَلَ عَلَى النَّاسِ فَقَالَ: إِنَّ فِي الْعِلَلِ لَنِعَمًا يَنْبَغِي لِلْعُقَلَاءِ أَنْ يَعْرِفُوهَا بِمَحِيصِ الذُّنُوبِ، وَتَعَرَّضَ لِثَوَابِ الصَّبْرِ، وَإِيقَاظٍ مِنَ الْغَفْلَةِ، وَإِذْكَارٍ بِالنِّعْمَةِ فِي حَالِ الصِّحَّةِ، وَاسْتِدْعَاءٍ لِلتَّوْبَةِ وَحَضٍّ عَلَى الصَّدَقَةِ، فَنَسِيَ النَّاسُ مَا تَكَلَّمُوا بِهِ وَانْصَرَفُوا بِكَلَامِ الْفَضْلِ. قَالَ أَبُو حَسَّانَ الزِّيَادِيُّ: سَنَةَ اثْنَتَيْنِ وَمِائَتَيْنِ فِيهَا قُتِلَ ذُو الرِّئَاسَتَيْنِ الْفَضْلُ بْنُ سَهْلٍ يَوْمَ الْخَمِيسِ لِلَيْلَتَيْنِ خَلَتَا مِنْ شَعْبَانَ بِسَرَخْسَ فِي الْحَمَّامِ، اغْتَالَهُ نَفَرٌ، فَدَخَلُوا عَلَيْهِ فَقَتَلُوهُ، فَقَتَلَ بِهِ الْمَأْمُونُ عَبْدَ الْعَزِيزِ بْنَ عِمْرَانَ الطَّائِيَّ، وَمُؤْنِسَ بْنَ عِمْرَانَ الْبَصَرِيَّ، وَخَلَفَ بْنَ عَمْرٍو الْبَصْرِيَّ، وَعَلِيَّ بْنَ أَبِي سَعِيدٍ، وَسِرَاجًا الْخَادِمَ. قَالَ ابن الجوزي رَحِمَهُ اللَّهُ: وَفِي رِوَايَةٍ أُخْرَى: أَنَّهُ لَمَّا رَحَلَ الْمَأْمُونُ مِنْ مَرْوَ وَوَصَلَ إِلَى سَرَخْسَ، شَدَّ أَرْبَعَ نَفَرٍ مِنْ خَوَاصِّ الْمَأْمُونِ وَهُمْ غَالِبٌ الْمَسْعُودِيُّ، وَقُسْطَنْطِينُ الرُّومِيُّ، وَفَرَجٌ الدَّيْلَمِيُّ، وَمُوَفَّقٌ الصِّقِلِّيُّ عَلَى الْفَضْلِ بْنِ سَهْلٍ وَهُوَ فِي الْحَمَّامِ فَقَتَلُوهُ وَهَرَبُوا، وَذَلِكَ فِي يَوْمِ الْجُمُعَةِ لِلَيْلَتَيْنِ خَلَتَا مِنْ شَعْبَانِ هَذِهِ السَّنَةِ، فَجَعَلَ الْمَأْمُونُ لِمَنْ جَاءَ بِهِمْ عَشَرَةَ آلَافِ دِينَارٍ، فَجَاءَ بِهِمُ الْعَبَّاسُ بْنُ الْقَاسِمِ، فَقَالُوا لِلْمَأْمُونِ: أَنْتَ أَمَرْتَنَا بِقَتْلِهِ فَأَمَرَ بِهِمْ فَضُرِبَتْ أَعْنَاقُهُمْ. وَذَكَرَ الْجَاحِظُ أَنَّ عُمْرَ الْفَضْلِ كَانَ إِحْدَى وَأَرْبَعِينَ سَنَةً وَخَمْسَةَ أَشْهُرٍ. 1106 - يَحْيَى بْنُ الْمُبَارَكِ بْنِ الْمُغِيرَةِ، أَبُو مُحَمَّدٍ الْعَدَوِيُّ، الْمَعْرُوفُ بِالْيَزِيدِيِّ صَاحِبُ أَبِي عَمْرِو بْنِ الْعَلَاءِ . حَدَّثَ عَنْ أَبِي عَمْرٍو وَابْنِ جُرَيْجٍ، وَأَخَذَ عَنِ الْخَلِيلِ مِنَ اللُّغَةِ أَمْرًا عَظِيمًا، وَجَلَسَ يَوْمًا إِلَى جَانِبِهِ، فَقَالَ لَهُ: أَحْسَبُنِي ضَيَّقْتُ عَلَيْكَ ؟ فَقَالَ الْخَلِيلُ: مَا ضَاقَ شَيْءٌ عَنْ صَاحِبَيْنِ، وَالدُّنْيَا مَا تَسَعُ مُتَبَاغِضَيْنِ. وَإِنَّمَا قِيلَ لَهُ: الْيَزِيدِيُّ، لِأَنَّهُ كَانَ مُنْقَطِعًا إِلَى يَزِيدَ بْنِ مَنْصُورٍ الْحِمْيَرِيِّ يُؤَدِّبُ وَلَدَهُ، فَنُسِبَ إِلَيْهِ. ثُمَّ اتَّصَلَ بِالرَّشِيدِ فَجَعَلَ الْمَأْمُونَ فِي حِجْرِهِ، وَكَانَ يُكَلِّمُ الْأَمِينَ وَالْمَأْمُونَ وَهُمَا صَبِيَّانِ بِكَلَامٍ بِقَصِيدَتِهِ تُعَلِّمُ الْفَصَاحَةَ: فَأَكَلَا يَوْمًا كَمْأَةً فَتَحَمَّرَا، فَقَالَ لَهُمَا الْيَزِيدِيُّ: "فَلَأَكْلَأَكُمَا كَمَأْكَمَا لَا سِوَا أَنْ سُوَالًا سَلَا" [ ؟ ].. وَكَانَ الرَّشِيدُ قَدْ وَكَّلَ بِهِمَا خَادِمًا يُؤَدِّي إِلَيْهِ مَا يَجْرِي مِنْهُمَا، فَمَضَى إِلَى الرَّشِيدِ وَقَالَ لَهُ: إِنَّهُ الْيَوْمَ عَلَّمَهُمَا كَلَامَ الزِّنْجِيَّةِ، فَدَعَاهُ فَقَالَ: أَحْسَنْتَ الزِّنْجِيَّةَ قَطُّ، قَالَ: كَذَا عَرَفَنِي الْخَادِمُ. فَقَالَ الْخَادِمُ: بَلَى، قَدْ كَانَ ذَلِكَ وَقْتَ أَكْلِ الْكَمْأَةِ، فَقَالَ الْيَزِيدِيُّ: إِنَّمَا قُلْتُ كَذَا لِيَتَفَصَّحَا، وَأَنَا أَفْعَلُ مِثْلَ هَذَا كَثِيرًا. فَقَالَ الرَّشِيدُ: لَا تَلُمِ الْخَادِمَ، فَلَوْلَا التَّقْدِمَةِ لَظَنَنْتُهُ أَنَا بِالزِّنْجِيَّةِ. وَكَانَ الْيَزِيدِيُّ أَحَدَ الْقُرَّاءِ الْفُصَحَاءِ الشُّعَرَاءِ، عَالِمًا بِلُغَاتِ الْعَرَبِ، ثِقَةً، وَكَانَ يَجْلِسُ فِي أَيَّامِ الرَّشِيدِ مَعَ الْكِسَائِيِّ بِبَغْدَادَ فِي مَسْجِدٍ وَاحِدٍ يُقْرِئَانِ النَّاسَ، وَكَانَ الْكِسَائِيُّ يُؤَدِّبُ الْأَمِينَ، وَالْيَزِيدِيُّ يُؤَدِّبُ الْمَأْمُونَ فَأَقَرَّ الرَّشِيدُ الْكِسَائِيُّ أَنْ يَأْخُذَ عَلَى الْأَمِينِ بِحِرَفِ حَمْزَةَ، وَأَمَرَ الْيَزِيدِيَّ أَنْ يُعَلِّمَ الْمَأْمُونَ حَرْفَ أَبِي عَمْرٍو. عَنْ الزُّبَيْرِ بْنِ بَكَّارٍ قَالَ: أَنْشَدَنِي: إِسْحَاقُ بْنُ أَبِي إِبْرَاهِيمَ، قَالَ: أَنْشَدَنِي أَبُو مُحَمَّدٍ الْيَزِيدِيُّ: إِذَا نَكَبَاتُ الدَّهْرِ لَمْ تَعِظِ الْفَتَى وَتَفْرُغْ مِنْهُ، لَمْ تَعِظْهُ عَوَاذِلُهُ وَمَنْ لَمْ يُؤَدِّبْهُ أَبُوهُ وَأُمُّهُ تُؤَدِّبُهُ رَوْعُ الرَّدَى وَزَلَازِلُهُ فَدَعْ عَنْكَ مَا لَا تَسْتَطِيعُ وَلَا تُطِعْ هَوَاكَ وَلَا يَغْلِبْ بِحَقِّكَ بَاطِلُهُ تُوُفِّيَ الْيَزِيدِيُّ فِي هَذِهِ السَّنَةِ. 1107 - أَبُو إِسْحَاقَ الدُّولَابِيُّ. مِنْ أَهْلِ الرَّيِّ، كَانَ يُقَالُ إِنَّهُ مِنَ الْأَبْدَالِ، وَلَهُ كَرَامَاتٌ. عَنْ ابْنِ مَنْصُورٍ قَالَ: سَمِعْتُ مُحَمَّدَ بْنَ مَنْصُورٍ يَقُولُ: جِئْتُ مَرَّةً إِلَى مَعْرُوفٍ الْكَرْخِيِّ، فَغَضَّ أَنَامِلَهُ وَقَالَ: هَاهْ، لَوْ لَحِقْتُ أَبَا إِسْحَاقَ الدُّولَابِيَّ كَانَ هَا هُنَا السَّاعَةَ يُسَلِّمُ عَلَيَّ، فَذَهَبْتُ أَقُومُ، فَقَالَ لِي: اجْلِسْ، لَعَلَّهُ قَدْ بَلَغَ مَنْزِلَهُ بِالرَّيِّ. تُوُفِّيَ أَبُو إِسْحَاقَ الدُّولَابِيُّ فِي هَذِهِ السَّنَةِ، رَحْمَةُ اللَّهِ عَلَيْهِ. وَفِيهَا تُوُفِّيَ مِنَ الْأَعْيَانِ: أَيُّوبُ بْنُ سُوَيْدٍ ، وَضَمْرَةُ ، وَعُمَرُ بْنُ حَبِيبٍ ، وَأَبُو يَحْيَى الْحِمَّانِيُّ . ( وَفِيهَا تُوُفِّيَ سَهْلٌ وَالِدُ ذِي الرِّيَاسَتَيْنِ، بَعْدَ قَتْلِ ابْنِهِ بِسِتَّةِ أَشْهُرٍ، وَعَاشَتْ أُمُّهُ حَتَّى أَدْرَكَتْ عُرْسَ بُورَانَ ابْنَةِ ابْنِهَا ).
Translation
✧ Mention of the notable figures who died in this year 1105 - Al-Faḍl b. Sahl b. ʿAbd Allāh, Abū al-ʿAbbās, titled Dhū al-Riʾāsatayn. He was from the descendants of the Magian kings. His father Sahl embraced Islam during the days of al-Rashīd and became attached to Yaḥyā b. Khālid al-Barmakī. Al-Faḍl and al-Ḥasan, the two sons of Sahl, became attached to al-Faḍl and Jaʿfar, the two sons of Yaḥyā b. Khālid. Jaʿfar b. Yaḥyā attached al-Faḍl b. Sahl to al-Maʾmūn while he was heir apparent. It is said: When al-Faḍl wished to embrace Islam, he disliked embracing it at the hand of al-Rashīd and al-Maʾmūn, so he went alone to the congregational mosque on Friday, performed the major ablution, put on his clothes, and returned as a Muslim. He came to dominate al-Maʾmūn because of his excellent qualities of generosity, fidelity, eloquence, and writing. When al-Maʾmūn became caliph, he entrusted all his affairs to him and named him Dhū al-Riʾāsatayn because of his management of the affairs of the sword and the pen. On the authority of Ibn al-Anbārī, who said: A man said to al-Faḍl b. Sahl: “The equal excellence of your deeds in lordship has silenced me from describing you, and their great number has bewildered me. There is no way for me to mention all of them, and whenever I intend to describe one, its sister interposes, since the first is not more deserving of mention. Thus I can only describe them by displaying my incapacity to describe them.” On the authority of al-Ṣūlī, who said: [Thaʿlab recited to us, saying:] Ibrāhīm b. al-ʿAbbās al-Ṣūlī recited to us his own verses about al-Faḍl b. Sahl: For Faḍl b. Sahl there is a hand before which the like falls short; its open palm is for wealth, its grip is for death, its inner side is for generosity, and its outer side is for kissing. Then Ibn al-Rūmī took it and said to al-Qāsim b. ʿUbayd Allāh: I have become between destitution and ostentation, and a man between them dies wasted away; so stretch to me a hand whose palm returns with bestowal of gifts and whose back is for kissing. On the authority of al-Ṣūlī, who said: Al-Faḍl b. Sahl Dhū al-Riʾāsatayn suffered an illness in Khurasan, then recovered. He sat for the people, and they congratulated him on his well-being and spoke at length. When they finished, he turned to the people and said: “In illnesses there are blessings which the intelligent ought to recognize: the erasure of sins, exposure to the reward of patience, awakening from heedlessness, reminding of blessings in times of health, summoning to repentance, and urging charity.” The people forgot what they had said and departed with the speech of al-Faḍl. Abū Ḥassān al-Ziyādī said: In the year two hundred and two, Dhū al-Riʾāsatayn al-Faḍl b. Sahl was killed on Thursday, two nights remaining of Shaʿbān, at Sarakhs in the bathhouse. A group of men assassinated him; they entered upon him and killed him. For his sake al-Maʾmūn killed ʿAbd al-ʿAzīz b. ʿImrān al-Ṭāʾī, Muʾnis b. ʿImrān al-Baṣarī, Khalaf b. ʿAmr al-Baṣarī, ʿAlī b. Abī Saʿīd, and Sirāj the servant. Ibn al-Jawzī, may God have mercy on him, said: In another narration: When al-Maʾmūn departed from Marw and reached Sarakhs, four men from among al-Maʾmūn’s intimates—Ghālib al-Masʿūdī, Qusṭanṭīn al-Rūmī, Faraj al-Daylamī, and Muwaffaq al-Ṣiqillī—attacked al-Faḍl b. Sahl while he was in the bathhouse and killed him, then fled. That was on Friday, two nights remaining of Shaʿbān of this year. Al-Maʾmūn offered ten thousand dinars to whoever brought them, and al-ʿAbbās b. al-Qāsim brought them. They said to al-Maʾmūn: “You commanded us to kill him.” So he ordered them and their necks were struck. Al-Jāḥiẓ mentioned that the age of al-Faḍl was forty-one years and five months. 1106 - Yaḥyā b. al-Mubārak b. al-Mughīrah, Abū Muḥammad al-ʿAdawī, known as al-Yazīdī, the companion of Abū ʿAmr b. al-ʿAlāʾ. He transmitted from Abū ʿAmr and Ibn Jurayj, and took from al-Khalīl a great amount of lexicography. One day he sat beside him, and al-Khalīl said to him: “Do you think I have cramped you?” He replied: “Nothing is too narrow for two companions, while the world does not contain two who hate each other.” He was called al-Yazīdī only because he was attached to Yazīd b. Manṣūr al-Ḥimyarī, tutoring his son, and so he was named after him. Then he became attached to al-Rashīd, who placed al-Maʾmūn in his care. He used to address al-Amīn and al-Maʾmūn, while they were boys, with words from his poem teaching eloquence. One day they ate truffles and became flushed, and al-Yazīdī said to them: “Fa-la-aklaʾakumā ka-maʾkamā lā siwā an suwālan salā” [?]. Al-Rashīd had appointed a servant over the two of them to report what happened between them. The servant went to al-Rashīd and said: “Today he taught them the speech of the Zanj women.” So he summoned him and said: “Have you mastered the Zanj speech?” He replied: “That is how the servant reported me.” The servant said: “Yes, that happened at the time of eating truffles.” Al-Yazīdī said: “I only said that so they might become eloquent, and I do such things often.” Al-Rashīd said: “Do not blame the servant, for had it not been for prior knowledge, I would have thought it was Zanj speech.” Al-Yazīdī was one of the eloquent reciters and poets, learned in the dialects of the Arabs, and trustworthy. In the days of al-Rashīd he used to sit with al-Kisāʾī in Baghdad in one mosque, both teaching the people to recite. Al-Kisāʾī tutored al-Amīn and al-Yazīdī tutored al-Maʾmūn. Al-Rashīd commanded al-Kisāʾī to teach al-Amīn the reading of Ḥamzah, and commanded al-Yazīdī to teach al-Maʾmūn the reading of Abū ʿAmr. On the authority of al-Zubayr b. Bakkār, who said: Isḥāq b. Abī Ibrāhīm recited to me, saying: Abū Muḥammad al-Yazīdī recited to me: When the blows of time do not admonish a youth and turn aside from him, his reproachers do not admonish him; and he whom his father and mother do not discipline is disciplined by the terrors of death and its earthquakes; so leave what you cannot attain, and do not obey your whim, and let not its falsehood overcome your right. Al-Yazīdī died in this year. 1107 - Abū Isḥāq al-Dūlābī. From the people of al-Rayy. It was said that he was one of the substitutes (abdāl), and he had charismatic acts. On the authority of Ibn Manṣūr, who said: I heard Muḥammad b. Manṣūr say: I came once to Maʿrūf al-Karkhī, and he lowered his fingertips and said: “Ah, if only I had caught up with Abū Isḥāq al-Dūlābī; he was here just now greeting me.” I rose to leave, but he said to me: “Sit; perhaps he has already reached his home in al-Rayy.” Abū Isḥāq al-Dūlābī died in this year, may God’s mercy be upon him. In it also died among the notables: Ayyūb b. Suwayd, Ḍamrah, ʿUmar b. Ḥabīb, and Abū Yaḥyā al-Ḥimmānī. (In it also died Sahl, the father of Dhū al-Riʾāsatayn, six months after the killing of his son, and his mother lived until she witnessed the wedding of Būrān, the daughter of her son.)
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