Tarikh (al-Tabari) 3218
The Year 208 AH
ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ 1157 - أَسْوَدُ بْنُ عَامِرٍ، أَبُو عَبْدِ الرَّحْمَنِ الْمَعْرُوفُ بِشَاذَانَ . أَصْلُهُ مِنَ الشَّامِ، وَسَمِعَ سُفْيَانَ الثَّوْرِيَّ، وَشُعْبَةَ، وَالْحَمَّادَيْنِ، وَابْنَ الْمُبَارَكِ وَغَيْرَهُمْ. رَوَى عَنْهُ: أَحْمَدُ بْنُ حَنْبَلٍ، وَوَثَّقَهُ . تُوُفِّيَ بِبَغْدَادَ هَذِهِ السَّنَةَ. 1158 - ثَابِتُ بْنُ نَصْرِ بْنِ الْهَيْثَمِ، الْخُزَاعِيُّ . كَانَ يَتَوَلَّى إِمَارَةَ الثُّغُورِ. وَيُذْكَرُ عَنْهُ فَضْلٌ وَصَلَاحٌ وَحُسْنُ أَثَرٍ فِيمَا وَلِيَ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ بِالْمَصِيصَةِ. 1159 - صَالِحُ بْنُ عَبْدِ الْكَرِيمِ الْعَابِدُ. حَدَّثَ عَنْ فُضَيْلِ بْنِ عِيَاضٍ، وَابْنِ عُيَيْنَةَ. حَدَّثَ عَنْهُ الْبَرْجَلَانِيُّ. عَنْ أَبِي الْعَبَّاسِ النَّسَائِيِّ قَالَ: سَمِعْتُ بَعْضَ الْأَشْيَاخِ يَقُولُ: قَالَ لِي صَالِحُ بْنُ عَبْدِ الْكَرِيمِ يَوْمًا أَيْشٍ فِي كُمِّكَ يَا أَبَا يُوسُفَ ؟ قُلْتُ: حَدِيثٌ قَالَ: يَا أَصْحَابَ الْحَدِيثِ، مَا كَانَ يَنْبَغِي أَنْ يَكُونَ أَحَدٌ أَزْهَدَ مِنْكُمْ، إِنَّمَا تَقْلِبُونَ دِيوَانَ الْمَوْتَى، لَعَلَّ لَيْسَ بَيْنَكَ وَبَيْنَ النَّبِيِّ ﷺ فِي كِتَابِكَ أَحَدٌ إِلَّا وَقَدْ مَاتَ. 1160 - عَبْدُ اللَّهِ بْنُ بَكْرِ بْنِ حَبِيبٍ، أَبُو وَهْبٍ الْبَاهِلِيُّ الْبَصْرِيُّ. سَكَنَ بَغْدَادَ، وَحَدَّثَ بِهَا عَنْ حُمَيْدٍ الطَّوِيلِ، وَحَاتِمِ بْنِ أَبِي صَغِيرَةَ، وَسَعِيدِ بْنِ أَبِي عَرُوبَةَ رَوَى عَنْهُ أَحْمَدُ بْنُ حَنْبَلٍ وَأَبُو خَيْثَمَةَ، وَالْحَسَنُ بْنُ عَرَفَةَ وَكَانَ ثِقَةً صَدُوقًا . تُوَفِّي فِي مُحَرَّمِ هَذِهِ السَّنَةِ. 1161 - عُمَرُ بْنُ عَبْدِ الْعَزِيزِ، أَبُو حَفْصٍ الشَّطْرَنْجِيُّ . كَانَ أَبُوهُ مِنْ مَوَالِي الْمَنْصُورِ، وَنَشَأَ أَبُو حَفْصٍ فِي دَارِ الْمَهْدِيِّ وَمَعَ أَوْلَادِهِ، وَتَأَدَّبَ، وَكَانَ مُحِبًّا لِلشَّطْرَنْجِ فَلُقِّبَ بِهِ، ثُمَّ انْقَطَعَ إِلَى عُلَيَّةَ وَكَانَ يَقُولُ لَهَا الْأَشْعَارَ فِيمَا تُرِيدُهُ وَكَانَ نَدِيمًا مُسْتَحْسَنًا وَمُؤْنِسًا لَطِيفًا. رَوَى مُحَمَّدُ بْنُ الْمَرْزُبَانِ عَنْ أَبِي الْعَبَّاسِ الْكَاتِبِ قَالَ: كَانَ الرَّشِيدُ يُحِبُّ مَارِدَةَ جَارِيَتَهُ، وَكَانَ قَدْ خَلَّفَهَا بِالرَّقَّةِ، فَلَمَّا قَدِمَ بَغْدَادَ اشْتَاقَهَا فَكَتَبَ إِلَيْهَا: سَلَامٌ عَلَى النَّازِحِ الْمُغْتَرِبِ تَحِيَّةُ صَبٍّ بِهِ مُكْتَئِبْ سَأَسْتُرُ وَالسَّتْرُ مِنْ شِيمَتِي هَوَى مِنْ أُحِبُّ بِمَنْ لَا أُحِبْ فَلَمَّا وَرَدَ الْكِتَابَ أَمَرَتْ أَبَا حَفْصٍ الشَّطْرَنْجِيَّ بِإِجَابَتِهِ عَنْهَا فَأَجَابَ: أَتَانِي كِتَابُكَ يَا سَيِّدِي وَفِيهِ الْعَجَائِبُ كُلُّ الْعَجَبْ أَتَزْعُمُ أَنَّكَ لِي عَاشِقٌ وَأَنَّكَ بِي مُسْتَهَامٌ وَصَبْ فَلَوْ كَانَ هَذَا كَذَا لَمْ تَكُنْ لِتَتْرُكَنِي نُهْزَةً لِلْكَرْبْ وَأَنْتُ بِبَغْدَادَ تَرْعَى بِهَا نَبَاتَ اللَّذَاذَةِ مَعَ مَنْ تُحِبْ فَيَا مَنْ جَفَانِي وَلَمْ أَجْفُهُ وَيَا مَنْ شَجَانِي بِمَا فِي الْكُتُبْ كِتَابُكَ قَدْ زَادَنِي صَبْوَةً وَأَشْعَرَ قَلْبِي بَحْرَ اللَّهَبِ فَهَبْنِي نَعَمْ قَدْ كَتَمْتُ الْهَوَى فَكَيْفَ بِكِتْمَانِ دَمْعٍ سَرَبْ وَلَوْلَا اتِّقَاؤُكَ يَا سَيِّدِي لَوَافَتْكَ بِي النَّاجِيَاتُ النُّحُبْ فَلَمَّا قَرَأَ الرَّشِيدُ كِتَابَهَا أَنْفَذَ مِنْ وَقْتِهِ خَادِمًا عَلَى الْبَرِيدِ حَتَّى حَدَرُوهَا إِلَى بَغْدَادَ فِي الْفُرَاتِ. وَرُوِّينَا أَنَّ الرَّشِيدَ غَضِبَ عَلَى عُلَيَّةَ، فَأَمَرَتْ أَبَا حَفْصٍ الشَّطْرَنْجِيَّ أَنْ يَقُولَ شِعْرًا يَعْتَذِرُ فِيهِ عَنْهَا فَقَالَ: لَوْ كَانَ يَمْنَعُ حُسْنُ الْعَقْلِ صَاحِبَهُ مِنْ أَنْ يَكُونَ لَهُ ذَنْبٌ إِلَى أَحَدِ كَانَتْ عُلَيَّةُ أَيْدِي النَّاسِ كُلِّهِمُ مِنْ أَنْ تُكَافَى بِسُوءٍ آخِرَ الْأَبَدِ مَا لِي إِذَا غِبْتُ لَمْ أُذْكَرْ بِوَاحِدَةٍ وَإِنْ سَقِمْتُ وَطَالَ السُّقْمُ لَمْ أُعَدِ مَا أَعْجَبَ الشَّيْءَ أَرْجُوهُ فَأُكْرَمَهُ قَدْ كُنْتُ أَحْسَبُ أَنِّي قَدْ مَلَأْتُ يَدِي فَغَنَّى بِهَا الرَّشِيدُ فَأَحْضَرَهَا وَقَبَّلَ رَأْسَهَا وَقَالَ: لَا أَغْضَبُ عَلَيْكِ أَبَدًا. وَقَالَ عَبْدُ اللَّهِ بْنُ الْفَضْلِ بْنِ الرَّبِيعِ: دَخَلْتُ عَلَى أَبِي حَفْصٍ الشَّطْرَنْجِيِّ أَعُودُهُ فِي عِلَّتِهِ الَّتِي مَاتَ فِيهَا، فَأَنْشَدَنِي لِنَفْسِهِ: نَعَى لَكَ ظِلَّ الشَّبَابِ الْمَشِيبُ وَنَادَتْكَ بِاسْمِ سِوَاكَ الْخُطُوبُ فَكُنْ مُسْتَعِدًّا لِدَاعِي الْفَنَا فَإِنَّ الَّذِي هُوَ آتٍ قَرِيبُ أَلَسْنَا نَرَى شَهَوَاتِ النُّفُوسِ تَفْنَى وَتَبْقَى عَلَيْنَا الذُّنُوبُ وَقَبْلَكَ دَاوَى الْمَرِيضَ الطَّبِيبُ فَعَاشَ الْمَرِيضُ وَمَاتَ الطَّبِيبُ يَخَافُ عَلَى نَفْسِهِ مَنْ يَتُوبُ فَكَيْفَ تَرَى حَالَ مَنْ لَا يَتُوبُ 1162 - الْفَضْلُ بْنُ الرَّبِيعِ بْنِ يُونُسَ بْنِ مُحَمَّدِ بْنِ أَبِي فَرْوَةَ، وَاسْمُ أَبِي فَرْوَةَ: كَيْسَانُ، وَكُنْيَةُ الْفَضْلِ: أَبُو الْعَبَّاسِ: وَكَانَ حَاجِبَ الرَّشِيدِ وَالْأَمِينِ. وَكَانَ أَبُو الْعَبَّاسِ أَبُوهُ حَاجِبَ الْمَنْصُورِ وَالْمَهْدِيِّ. وَأَسْنَدَ الْحَدِيثَ عَنْ حُمَيْدٍ الطَّوِيلِ، وَلَمَّا أَفْضَتِ الْخِلَافَةُ إِلَى الْأَمِينِ قَدِمَ الْفَضْلُ عَلَيْهِ مِنْ خُرَاسَانَ بِالْأَمْوَالِ وَالْقَضِيبِ وَالْخَاتَمِ، وَكَانَ فِي صُحْبَةِ الرَّشِيدِ إِلَى أَنْ مَاتَ الرَّشِيدُ بِطَوْسٍ، فَأَكْرَمَهُ الْأَمِينُ وَقَرَّبَهُ وَأَلْقَى إِلَيْهِ أَنْ دَبِّرِ الْأُمُورَ، وَعَوَّلَ عَلَيْهِ فِي الْمُهِمَّاتِ، وَفَوَّضَ إِلَيْهِ مَا وَرَاءَ بَابِهِ، فَكَانَ هُوَ الَّذِي يُوَلِّي وَيَعْزِلُ وَتَخَلَّى الْأَمِينُ مُسْتَرِيحًا، وَاحْتَجَبَ عَنِ النَّاسِ فَقَالَ أَبُو نُوَاسٍ: لَعَمْرُكَ مَا غَابَ الْأَمِينُ مُحَمَّدٌ عَنِ الْأَمْرِ يَعْنِيهِ إِذَا شَهِدَ الْفَضْلُ وَلَوْلَا مَوَارِيثُ الْخِلَافَةِ أَنَّهَا لَهُ دُونَهُ مَا كَانَ بَيْنَهُمَا فَضْلُ وَإِنْ كَانَتِ الْأَخْبَارُ فِيهَا تَبَايَنُ فَقَوْلُهُمَا قَوْلٌ وَفِعْلُهُمَا فِعْلُ أَرَى الْفَضْلَ لِلدُّنْيَا وَلِلدِّينِ جَامِعًا كَمَا السَّهْمِ فِيهِ الْفَوْقُ وَالرِّيشُ وَالنَّصْلُ فَلَمَّا خُلِعَ الْأَمِينُ، وَجَاءَ الْمَأْمُونُ إِلَى بَغْدَادَ لِمُحَارَبَتِهِ هَرَبَ الْفَضْلُ بْنُ الرَّبِيعِ، فَلَمَّا قُتِلَ الْأَمِينُ نَفَى الْفَضْلَ وَطَاهِرَ بْنَ الْحُسَيْنِ بِبَغْدَادَ فَثَنَى عِنَانَهُ مَعَهُ وَقَالَ: إِنَّ هَذَا الْعِنَانَ مَا ثُنِيَ إِلَّا لِخَلِيفَةٍ، فَقَالَ لَهُ طَاهِرٌ: صَدَقْتَ، فَسَلْ مَا شِئْتَ فَقَالَ: تَكَلَّمْ لِي أَمِيرَ الْمُؤْمِنِينَ فَكَلَّمَهُ، فَصَفَحَ عَنْهُ. وَلَهُ فِي هَرَبِهِ قِصَّةٌ طَرِيفَةٌ. عَنِ ابْنِ طَالُوتَ كَاتِبِ ابْنِ وَهْبٍ قَالَ: سَمِعْتُ الْفَضْلَ بْنَ الرَّبِيعَ يَقُولُ: لَمَّا اسْتَتَرْتُ عَنِ الْمَأْمُونِ أَخْفَيْتُ نَفْسِي عَنْ عِيَالِي وَوَلَدِي، وَكُنْتُ أَسْتَقِلُّ وَحْدِي، فَلَمَّا قَرُبَ الْمَأْمُونُ مِنْ بَغْدَادَ زَادَ حَذَرِي وَخَوْفِي عَلَى نَفْسِي فَشَدَدْتُ فِي الِاحْتِيَاطِ وَالتَّوَارِي وَأَفْضَيْتُ إِلَى مَنْزِلِ بَزَّازٍ كُنْتُ أَعْرِفُهُ بِبَابِ الطَّاقِ، وَشَدَّدَ الْمَأْمُونُ فِي طَلَبِي، فَلَمْ يَعْرِفْ لِي خَبَرًا، فَتَذَكَّرَنِي يَوْمًا وَاغْتَاظَ وَجَدَّ بِإِسْحَاقَ بْنِ إِبْرَاهِيمَ فِي طَلَبِي وَأَغْلَظَ لَهُ، فَخَرَجَ إِسْحَاقُ مِنْ حَضْرَتِهِ، فَجَدَّ بِأَصْحَابِ الشُّرَطِ حَتَّى أَوْقَعَ بِبَعْضِهِمُ الْمَكَارِهَ، وَنَادَى فِي الْجَانِبَيْنِ بِأَنَّ مَنْ جَاءَ بِي فَلَهُ عَشَرَةُ آلَافِ دِرْهَمٍ وَأَقْطَاعٌ بِثَلَاثَةِ آلَافِ دِينَارٍ كُلَّ سَنَةٍ، وَأَنَّ مَنْ وُجِدْتُ عِنْدَهُ بَعْدَ النِّدَاءِ ضُرِبَ خَمْسَمِائَةِ سَوْطٍ، وَهُدِمَتْ دَارُهُ، وَأُخِذَ مَالُهُ، وَحُبِسَ طُولَ عُمْرِهِ. فَمَا شَعَرْتُ إِلَّا بِصَاحِبِ الدَّارِ قَدْ دَخَلَ عَلَيَّ فَأَخْبَرَنِي بِخَبَرِ النِّدَاءِ، وَقَالَ: وَاللَّهِ مَا أَقْدِرُ بَعْدَ هَذَا عَلَى سَتْرِكَ وَلَا آمَنُ زَوْجَتِي وَلَا جَارِيَتِي وَلَا غُلَامِي، تَشْرَهُ نُفُوسُهُمْ إِلَى الْمَالِ فَيَدُلُّونَ عَلَيْكَ فَأَهْلَكُ بِهَلَاكِكَ، فَإِنْ صَفَحَ الْخَلِيفَةُ [عَنْكَ] لَمْ آمَنْ أَنْ تَتَّهِمَنِي [أَنْتَ] أَنِّي دَلَلْتُ عَلَيْكَ، فَيَكُونُ ذَلِكَ أَقْبَحَ، وَلَيْسَ الرَّأْيُ لِي وَلَكَ إِلَّا أَنْ تَخْرُجَ عَنِّي. فَوَرَدَ عَلَيَّ أَعْظَمَ مَوْرِدٍ وَقُلْتُ: إِذَا جَاءَ اللَّيْلُ خَرَجْتُ عَنْكَ فَقَالَ: وَمَنْ يُطِيقُ الصَّبْرَ عَلَى هَذَا إِلَى اللَّيْلِ، فَإِنْ وُجِدَتْ عِنْدِي قَبْلَ اللَّيْلِ فَكَيْفَ يَكُونُ حَالِي؟ وَهَذَا وَقْتٌ حَارٌّ، وَقَدْ طَالَ عَهْدُ النَّاسِ بِكَ، فَتَنَكَّرْ وَاخْرُجْ فَقُلْتُ: وَكَيْفَ أَتَنَكَّرُ؟ قَالَ: تَأْخُذُ أَكْثَرَ لِحْيَتِكَ، وَتُغَطِّي رَأْسَكَ، وَتَلْبَسُ قَمِيصًا ضَيِّقًا. فَفَعَلْتُ ذَلِكَ، وَخَرَجْتُ فِي أَوَّلِ أَوْقَاتِ الْعَصْرِ وَأَنَا مَيِّتٌ جَزَعًا، فَمَشَيْتُ فِي الشَّارِعِ حَتَّى بَلَغْتُ الْجِسْرَ فَوَجَدْتُهُ خَالِيًا فَتَوَسَّطْتُهُ، فَإِذَا بِفَارِسٍ مِنَ الْجُنْدِ الَّذِينَ كَانُوا يَتَنَاوَبُونَ فِي دَارِي أَيَّامَ وِزَارَتِي قَدْ قَرُبَ مِنِّي وَعَرَفَنِي فَقَالَ: طُلْبَةُ أَمِيرِ الْمُؤْمِنِينَ وَاللَّهِ وَعَدَلَ إِلَيَّ لِيَقْبِضَ عَلَيَّ، فَمِنْ حَلَاوَةِ النَّفْسِ دَفَعْتُهُ وَدَابَّتَهُ، فَوَقَعَ فِي بَعْضِ سُفُنِ الْبَحْرِ، وَأَسْرَعَ النَّاسُ لِتَخْلِيصِهِ وَظَنُّوا أَنَّهُ قَدْ زَلِقَ لِنَفْسِهِ فَزِدْتُ أَنَا الْمَشْيَ مِنْ غَيْرِ عَدْوٍ لِئَلَّا يُنْكَرَ حَالِي، إِلَى أَنْ عَبَرْتُ الْجِسْرَ. وَدَخَلْتُ دَرْبَ سُلَيْمَانَ، فَوَجَدْتُ امْرَأَةً عَلَى بَابِ دَارٍ مَفْتُوحٍ، فَقُلْتُ لَهَا: يَا امْرَأَةً، أَنَا خَائِفٌ مِنَ الْقَتْلِ فَأَجِيرِينِي وَاحْفَظِي دَمِي. قَالَتْ: ادْخُلْ فَأَوْمَأَتْ إِلَى غُرْفَةٍ فَصَعِدْتُهَا. فَلَمَّا كَانَ بَعْدَ سَاعَةٍ إِذَا بِالْبَابِ قَدْ دَقَّ، فَدَخَلَ زَوْجُهَا فَتَأَمَّلْتُهُ، فَإِذَا هُوَ صَاحِبِي عَلَى الْجِسْرِ، وَهُوَ مَشْدُودُ الرَّأْسِ يَتَأَوَّهُ مِنْ شَجَّةٍ لَحِقَتْهُ، فَسَأَلَتْهُ الْمَرْأَةُ عَنْ خَبَرِهِ، فَأَخْبَرَهَا بِالْقِصَّةِ وَقَالَ لَهَا: قَدْ زَمِنَتْ دَابَّتِي، وَقَدْ نَفَذْتُ بِهَا تُبَاعُ لِلَّحْمٍ، وَقَدْ فَاتَنِي الْفَتَى وَجَعَلَ يَشْتُمُنِي وَهُوَ لَا يَعْلَمُ أَنِّي فِي الدَّارِ، فَأَقْبَلَتِ الْمَرْأَةُ تُرَقِّقُ بِهِ حَتَّى [يَهْدَأَ] قَالَتْ: أَحْمَدُ اللَّهَ الَّذِي حَفِظَكَ وَلَمْ تَكُنْ سَبَبًا لِسَفْكِ دَمِهِ. فَلَمَّا اخْتَلَطَ الظَّلَامُ صَعِدَتِ الْمَرْأَةُ إِلَيَّ فَقَالَتْ: أَظُنُّكَ صَاحِبَ الْقِصَّةِ مَعَ هَذَا الرَّجُلِ فَقُلْتُ: نَعَمْ فَقَالَتْ: قَدْ سَمِعْتَ مَا عِنْدَهُ فَاتَّقِ اللَّهَ عَزَّ وَجَلَّ فِي نَفْسِكَ. وَاخْرُجْ فَدَعَوْتُ لَهَا وَخَرَجْتُ، فَوَجَدْتُ الْحُرَّاسَ قَدْ أَغْلَقُوا الدُّرُوبَ. فَتَحَيَّرْتُ، ثُمَّ رَأَيْتُ رَجُلًا يَفْتَحُ بَابًا بِمِفْتَاحٍ رُومِيٍّ. فَقُلْتُ: هَذَا غَرِيبٌ [لَيْسَ عِنْدَهُ أَحَدٌ]، فَدَنَوْتُ مِنْهُ، فَقُلْتُ: اسْتُرْنِي سَتَرَكَ اللَّهُ قَالَ: ادْخُلْ فَأَقَمْتُ [عِنْدَهُ] لَيْلَتِي، فَخَرَجَ مِنَ الْغَدِ وَعَادَ وَمَعَهُ حَمَّالَانِ: عَلَى رَأْسِ أَحَدِهِمَا حَصِيرٌ، وَمِخَدَّةٌ، وَجِرَارٌ، وَكِيزَانٌ، وَغَضَائِرُ جُدُدٌ، وَقِدَرٌ جَدِيدَةٌ، وَعَلَى الْآخَرِ: خُبْزٌ، وَفَاكِهَةٌ، وَلَحْمٌ، وَثَلْجٌ. فَدَخَلَ فَتَرَكَ ذَاكَ عِنْدِي وَأَغْلَقَ الْبَابَ، فَنَزَلَتْ وَعَذَلْتُهُ وَقُلْتُ لَهُ: لِمَ تَكَلَّفْتَ هَذَا؟ فَقَالَ: أَنَا رَجُلٌ مُزَيِّنٌ، وَأَخَافُ أَنْ تَسْتَقْذِرَنِي، وَقَدْ أَفْرَدْتُ هَذَا لَكَ، فَاطْبُخْ وَأَطْعِمْنِي فِي غَضَارَةٍ أَجِيءُ بِهَا مِنْ عِنْدِي، فَأَقَمْتُ عِنْدَهُ ثَلَاثَ لَيَالٍ، وَقُلْتُ لَهُ فِي الرَّابِعَةِ: الضِّيَافَةُ ثَلَاثٌ، وَقَدْ أَحْسَنْتَ، وَأُرِيدُ الْخُرُوجَ فَقَالَ: لَا تَفْعَلْ، فَإِنِّي وَحِيدٌ وَلَسْتُ مِمَّنْ يَطْرُقُ بَيْتَهُ أَحَدٌ وَلَا تَحْذَرْ أَنْ يَفْشُوَ [لَكَ] خَبَرٌ مِنْ عِنْدِي أَبَدًا، فَأَقِمْ إِلَى أَنْ يُفَرِّجَ اللَّهُ عَنْكَ. فَأَبَيْتُ. وَخَرَجْتُ فَمَشَيْتُ حَتَّى بَلَغْتُ بَابَ التِّينِ أُرِيدُ عَجُوزًا مِنْ مَوَالِينَا، فَدَقَقْتُ عَلَيْهَا الْبَابَ، فَخَرَجَتْ فَلَمَّا رَأَتْنِي بَكَتْ وَحَمِدَتِ اللَّهَ تَعَالَى عَلَى سَلَامَتِي، وَأَدْخَلَتْنِي الدَّارَ ثُمَّ بَكَرَتْ وَسَعَتْ بِي، فَمَا شَعَرْتُ إِلَّا بِإِسْحَاقَ بِخَيْلِهِ وَرَجْلِهِ قَدْ أَحَاطَ بِالدَّارِ، فَأَخْرَجَنِي حَتَّى وَقَفَنِي بَيْنَ يَدَيِ الْمَأْمُونِ حَافِيًا حَاسِرًا، فَلَمَّا بَصَرَنِي الْمَأْمُونُ سَجَدَ طَوِيلًا ثُمَّ رَفَعَ رَأْسَهُ. فَقَالَ: يَا فَضْلُ، تَدْرِي لِمَ سَجَدْتُ؟ فَقُلْتُ: شُكْرًا لِلَّهِ إِذْ أَظْفَرَكَ اللَّهُ بِعَدُوِّ دَوْلَتِكَ وَالْمُغْرِي بَيْنَكَ وَبَيْنَ أَخِيكَ. فَقَالَ: مَا أَرَدْتُ هَذَا، وَلَكِنِّي سَجَدْتُ شُكْرًا لِلَّهِ تَعَالَى عَلَى أَنْ أَظْفَرَنِي بِكَ وَأَلْهَمَنِي [مِنَ] الْعَفْوِ عَنْكَ، حَدِّثْنِي بِخَبَرِكَ. فَشَرَحْتُهُ مِنْ أَوَّلِهِ إِلَى آخِرِهِ فَأَمَرَ بِإِحْضَارِ الْمَرْأَةِ مَوْلَاتِنَا، وَكَانَتْ فِي الدَّارِ تَنْتَظِرُ الْجَائِزَةَ فَقَالَ لَهَا: مَا حَمَلَكِ عَلَى مَا فَعَلْتِ مَعَ إِنْعَامِهِ وَإِنْعَامِ أَهْلِهِ عَلَيْكِ؟ قَالَتْ: رَغِبْتُ فِي الْمَالِ قَالَ: فَهَلْ لَكِ مِنْ وَلَدٍ أَوْ زَوْجٍ أَوْ أَخٍ؟ قَالَتْ: لَا فَأَمَرَ بِضَرْبِهَا مِائَتَيْ سَوْطٍ، وَأَنْ تَخْلُدَ الْحَبْسَ، ثُمَّ قَالَ لِإِسْحَاقَ: أَحْضِرِ السَّاعَةَ الْجُنْدِيَّ وَامْرَأَتَهُ وَالْمُزَيِّنَ فَأَحْضَرُوا، فَسَأَلَ الْجُنْدِيَّ عَنِ السَّبَبِ الَّذِي حَمَلَهُ عَلَى فِعْلِهِ، فَقَالَ: الرَّغْبَةُ فِي الْمَالِ. فَقَالَ: أَنْتَ أَوْلَى أَنْ تَكُونَ حَجَّامًا لَيْسَ يَحْسُنُ أَنْ يَكُونَ مِثْلُكَ مِنْ أَوْلِيَائِنَا وَأَمَرَ بِأَنْ يُسَلِّمُوهُ إِلَى الْمُرَبِّينَ فِي الدَّارِ وَيُوكَلَ بِهِ مَنْ يَسُومُهُ تَعَلُّمَ الْحِجَامَةِ، وَأَمَرَ بِاسْتِخْدَامِ زَوْجَتِهِ فِي قَهْرَمَةِ دُورِ حَرَمِهِ. وَقَالَ: هَذِهِ امْرَأَةٌ عَاقِلَةٌ دَيِّنَةٌ، وَأَمَرَ بِتَسْلِيمِ دَارِ الْجُنْدِيِّ وَقُمَاشِهِ إِلَى الْمُزَيِّنِ، وَأَنْ يُجْعَلَ رِزْقُهُ لَهُ، وَيُجْعَلَ جُنْدِيًّا مَكَانَهُ. وَأَطْلَقَنِي إِلَى دَارِي فَرَجَعْتُ آمِنًا مُطَمْئِنًا [وَفِي رِوَايَةٍ أُخْرَى: أَنَّ الْمَأْمُونَ أَمَرَ لِتِلْكَ الْمَرْأَةِ الَّتِي أَمَرَتْهُ أَنْ يَخْرُجَ مَخَافَةَ شَرِّ زَوْجِهَا بِثَلَاثِينَ أَلْفَ دِرْهَمٍ، فَقَالَتْ: لَسْتُ آخُذُ عَلَى فِعْلٍ فَعَلْتُهُ لَهُ جَزَاءً إِلَّا مِنْهُ. وَرَدَّتِ الْمَالَ. وَتُوُفِّيَ الْفَضْلُ فِي ذِي الْقِعْدَةِ مِنْ هَذِهِ السَّنَةِ].
Translation
✧ Mention of the prominent figures who died in this year 1157 - Aswad b. ʿĀmir, Abū ʿAbd al-Raḥmān, known as Shādhān. His origin was from Syria, and he heard Sufyān al-Thawrī, Shuʿbah, the two Ḥammāds, Ibn al-Mubārak, and others. Aḥmad b. Ḥanbal narrated from him and declared him trustworthy. He died in Baghdad this year. 1158 - Thābit b. Naṣr b. al-Haytham, al-Khuzāʿī. He used to hold the governorship of the frontier regions. He is mentioned for virtue, righteousness, and good conduct in what he governed. He died this year in al-Maṣṣīṣah. 1159 - Ṣāliḥ b. ʿAbd al-Karīm, the devout worshipper. He related from Fuḍayl b. ʿIyāḍ and Ibn ʿUyaynah. Al-Barjalānī related from him. From Abū al-ʿAbbās al-Nasāʾī, who said: I heard one of the elders say: Ṣāliḥ b. ʿAbd al-Karīm said to me one day, "What is in your sleeve, O Abū Yūsuf?" I said, "A ḥadīth." He said, "O people of ḥadīth, no one should be more abstinent than you. You only turn over the register of the dead. Perhaps there is no one between you and the Prophet ﷺ in your book except that he has died." 1160 - ʿAbd Allāh b. Bakr b. Ḥabīb, Abū Wahb al-Bāhilī al-Baṣrī. He resided in Baghdad and related there from Ḥumayd al-Ṭawīl, Ḥātim b. Abī Ṣaghīrah, and Saʿīd b. Abī ʿArūbah. Aḥmad b. Ḥanbal, Abū Khaythamah, and al-Ḥasan b. ʿArafah narrated from him. He was trustworthy and truthful. He died in Muḥarram of this year. 1161 - ʿUmar b. ʿAbd al-ʿAzīz, Abū Ḥafṣ al-Shaṭranjī (the chess player). His father was among the clients of al-Manṣūr. Abū Ḥafṣ grew up in the household of al-Mahdī and with his sons, and he was educated. He loved chess, so he was nicknamed by it. Then he devoted himself to ʿUlayyah, and he used to compose verses for her concerning what she wanted. He was an admired boon companion and a pleasant, refined entertainer. Muḥammad b. al-Marzubān related from Abū al-ʿAbbās al-Kātib, who said: Al-Rashīd loved his slave woman Māridah, and he had left her behind in al-Raqqah. When he came to Baghdad he longed for her, so he wrote to her: Greeting to the distant stranger, the salutation of one passionately in love and distressed. I will conceal, and concealment is part of my nature, the love of one I love behind one I do not love. When the letter arrived, she ordered Abū Ḥafṣ al-Shaṭranjī to reply on her behalf, so he answered: Your letter came to me, my master, and in it were wonders beyond all wonder. Do you claim that you are a lover of me, and that you are madly enamored and pining for me? If this were so, you would not leave me as a target for grief. While you are in Baghdad, where you pasture on the plants of pleasure with the one you love. O one who shunned me though I did not shun him, and O one who grieved me with what is in the letters. Your letter increased my longing, and made my heart aware of a sea of flame. Grant that I did conceal passion, but how can one conceal flowing tears? Were it not for fearing you, my master, the swift she-camels would bring me to you. When al-Rashīd read her letter, he sent at once a servant on the postal route until they brought her down to Baghdad on the Euphrates. We have also been told that al-Rashīd became angry with ʿUlayyah, so she ordered Abū Ḥafṣ al-Shaṭranjī to compose poetry by which he would make excuses for her. He said: If soundness of mind prevented its possessor from having any fault toward anyone, then ʿUlayyah would be the most deserving of all people to be spared from ever being repaid with evil. What is it with me that when I am absent I am not mentioned for a single good thing, and if I fall ill and the illness lasts long, I am not visited? How strange is the thing I hope for and honor; I had thought that I had filled my hand. Al-Rashīd sang these verses, then summoned her, kissed her head, and said, "I will never be angry with you again." ʿAbd Allāh b. al-Faḍl b. al-Rabīʿ said: I entered upon Abū Ḥafṣ al-Shaṭranjī to visit him during the illness from which he died, and he recited to me verses of his own: Gray hair announced to you the departure of youth's shade, and calamities called you by a name other than your own. So be prepared for the summoner of annihilation, for that which is coming is near. Do we not see that the desires of souls pass away while sins remain upon us? Before you the physician treated the sick, and the sick lived while the physician died. He who repents fears for himself, so how do you suppose is the state of one who does not repent? 1162 - Al-Faḍl b. al-Rabīʿ b. Yūnus b. Muḥammad b. Abī Farwah. The name of Abū Farwah was Kaysān, and al-Faḍl's kunyah was Abū al-ʿAbbās. He was the chamberlain of al-Rashīd and al-Amīn. His father Abū al-ʿAbbās was the chamberlain of al-Manṣūr and al-Mahdī. He transmitted ḥadīth from Ḥumayd al-Ṭawīl. When the caliphate passed to al-Amīn, al-Faḍl came to him from Khurasan with wealth, the staff, and the seal. He had been in the company of al-Rashīd until al-Rashīd died at Ṭūs. Al-Amīn honored him, brought him near, and told him to administer affairs. He relied upon him in important matters and delegated to him whatever lay beyond his own door. Thus he was the one who appointed and dismissed, while al-Amīn remained at ease and secluded himself from the people. Abū Nuwās said: By your life, al-Amīn Muḥammad did not absent himself from the matter that concerned him when al-Faḍl was present. Were it not for the inheritances of the caliphate that belong to him rather than to the other, there would be no superiority between them. Even though the reports about them differ, their word is one and their deed is one. I see al-Faḍl uniting worldly and religious matters, as the arrow contains the notch, the feathers, and the head. When al-Amīn was deposed and al-Maʾmūn came to Baghdad to fight him, al-Faḍl b. al-Rabīʿ fled. When al-Amīn was killed, al-Faḍl met Ṭāhir b. al-Ḥusayn in Baghdad, so he turned his rein to accompany him and said, "This rein has never been turned except for a caliph." Ṭāhir said to him, "You have spoken truly. Ask whatever you wish." He said, "Speak to the Commander of the Faithful on my behalf." So he spoke to him, and he pardoned him. He had an amusing story during his flight. From Ibn Ṭālūt, the secretary of Ibn Wahb, who said: I heard al-Faḍl b. al-Rabīʿ say: When I went into hiding from al-Maʾmūn, I concealed myself from my family and children, and I used to go about alone. When al-Maʾmūn drew near to Baghdad, my caution and fear for my life increased. I intensified my precautions and concealment, and I went to the house of a cloth merchant whom I knew at Bāb al-Ṭāq. Al-Maʾmūn intensified the search for me, but no trace of me was found. One day he remembered me and became angry. He urged Isḥāq b. Ibrāhīm to search for me and spoke harshly to him. Isḥāq left his presence and pressed the police chiefs until he inflicted punishments on some of them. He proclaimed in both parts of the city that whoever brought me would receive ten thousand dirhams and an estate yielding three thousand dinars every year, and that anyone in whose house I was found after the proclamation would be flogged with five hundred lashes, his house demolished, his property seized, and he would be imprisoned for the rest of his life. I was unaware until the owner of the house came in to me and told me of the proclamation. He said, "By God, after this I cannot conceal you, nor do I trust my wife, my slave woman, or my servant. Their souls crave wealth, and they would point you out, and I would be destroyed along with you. Even if the caliph pardoned you, I could not be sure that you would not suspect me of having denounced you, and that would be worse. The only sound course for me and for you is that you leave my house." This fell upon me as the heaviest of burdens, and I said, "When night comes, I will leave you." He said, "Who can bear to wait until night? If you are found with me before nightfall, what would my situation be? This is a hot time, and people have long been without sight of you. Disguise yourself and go out." I said, "How shall I disguise myself?" He said, "Cut off most of your beard, cover your head, and put on a tight shirt." I did that and went out at the beginning of the afternoon prayer time, dying of anxiety. I walked along the main street until I reached the bridge and found it empty, so I went to the middle of it. Then a horseman of the soldiers who used to take turns guarding my house during my vizierate came near me and recognized me. He said, "The sought one of the Commander of the Faithful, by God!" and turned toward me to seize me. In the sweetness of life, I pushed him and his mount, and he fell into one of the river boats. People hurried to rescue him, thinking he had slipped on his own, while I increased my pace without running, so that my condition would not be noticed, until I crossed the bridge. I entered Darb Sulaymān and found a woman at the door of an open house. I said to her, "O woman, I am in fear of being killed. Grant me protection and preserve my blood." She said, "Enter," and pointed to an upper room, so I went up. After an hour, the door was knocked, and her husband came in. I examined him, and it was the man I had encountered on the bridge, his head bandaged and groaning from a wound he had received. His wife asked him about his news, and he told her the story and said, "My mount is crippled, and I have sent it to be sold for meat. The young man escaped me." He began to curse me, not knowing that I was in the house. The woman began to soothe him until he calmed down. She said, "Praise God who preserved you and did not make you a cause of shedding his blood." When darkness fell, the woman came up to me and said, "I think you are the one in the story with this man." I said, "Yes." She said, "You have heard what he feels. Fear God, Mighty and Majestic, for your own soul, and leave." I prayed for her and left. I found that the guards had closed the streets. I was bewildered. Then I saw a man opening a door with a Byzantine key. I said to myself, "This man is a stranger, and no one is with him." I approached him and said, "Conceal me, may God conceal you." He said, "Enter." I stayed with him that night. The next day he went out and returned with two porters: on the head of one was a mat, a cushion, jars, cups, new bowls, and a new pot; on the other was bread, fruit, meat, and ice. He came in, left that with me, and locked the door. I descended and reproached him, saying, "Why did you go to such trouble?" He said, "I am a barber, and I feared you would find me unclean. I have set this aside for you. Cook and feed me from a bowl that I will bring from my own place." I stayed with him for three nights. On the fourth I said to him, "Hospitality is three days, and you have been kind. I wish to leave." He said, "Do not do that. I am a solitary man, and no one visits my house. Do not fear that any news of you will ever spread from me. Stay until God brings you relief." But I refused. I went out and walked until I reached Bāb al-Tīn, intending to visit an old woman who was one of our clients. I knocked on her door. She came out, and when she saw me she wept and praised God Most High for my safety. She brought me into the house, then she went out early and denounced me. Before I knew it, Isḥāq with his cavalry and infantry had surrounded the house. He brought me out until he made me stand before al-Maʾmūn barefoot and bareheaded. When al-Maʾmūn saw me, he prostrated for a long time, then raised his head and said, "O Faḍl, do you know why I prostrated?" I said, "In gratitude to God that He gave you power over the enemy of your state and the one who stirred up trouble between you and your brother." He said, "That is not what I intended. Rather, I prostrated in gratitude to God Most High that He gave me power over you and inspired me to pardon you. Tell me your story." I related it from beginning to end. He ordered the woman, our client, to be brought in. She was in the house waiting for a reward. He said to her, "What made you do what you did, despite his kindness and the kindness of his family toward you?" She said, "I desired the money." He said, "Do you have a child, a husband, or a brother?" She said, "No." So he ordered her to be flogged with two hundred lashes and to remain in prison. Then he said to Isḥāq, "Bring at once the soldier, his wife, and the barber." They were brought. He asked the soldier what had led him to do what he did, and he said, "Desire for money." He said, "You are more suited to be a cupper. It is not fitting that someone like you be among our supporters." He ordered that he be handed over to the trainers in the palace and that someone be assigned to make him learn cupping. He ordered that his wife be taken into service as housekeeper of the women's quarters of his household, saying, "This is a sensible, religious woman." He ordered that the soldier's house and furnishings be given to the barber, that the soldier's stipend be assigned to him, and that he be made a soldier in his place. He released me to my house, and I returned safe and at ease. [In another version: al-Maʾmūn ordered thirty thousand dirhams for the woman who had told him to leave for fear of her husband's evil. She said, "I will not take any reward for an act I did for him except from him," and she returned the money. Al-Faḍl died in Dhū al-Qaʿdah of this year.]
Grades by grader
No grade is recorded for this wording.