Tarikh (al-Tabari) 3310
The Year 221 AH
ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ أَبُو إِسْحَاقَ السَّمَرْقَنْدِيُّ إِبْرَاهِيمُ بْنُ شَمَّاسٍ، أَبُو إِسْحَاقَ السَّمَرْقَنْدِيُّ. حَدَّثَ عَنْ إِسْمَاعِيلَ بْنِ عَيَّاشٍ، وَمُسْلِمُ بْنُ خَالِدٍ الزِّنْجِيُّ، وَفُضَيْلُ بْنُ عِيَاضٍ، وَابْنُ الْمُبَارَكِ، وَغَيْرُهُمْ، رَوَى عَنْهُ: أَحْمَدُ بْنُ حَنْبَلٍ، وَأَبُو خَيْثَمَةَ، وَعَبَّاسٌ الدُّورِيُّ. وَكَانَ ثِقَةً ثَبْتًا صَاحِبَ سُنَّةٍ، وَكَانَ ضَخْمًا عَظِيمَ الْهَامَّةِ، فَارِسًا شُجَاعًا بَطَلًا مُبَارِزًا، عَالِمًا فَاضِلًا، قَتَلَتْهُ التُّرْكُ، وَهُوَ جَاءَ مِنْ ضَيْعَتِهِ لَمْ يَشْعُرْ بِهِمْ، وَلَمْ يَعْرِفُوهُ، وَذَلِكَ خَارِجَ سَمَرْقَنْدَ، فِي مُحَرَّمٍ هَذِهِ السَّنَةَ، وَقِيلَ: سَنَةَ عِشْرِينَ. أَبُو إِسْحَاقَ الْبَصْرِيُّ النَّظَّامُ إِبْرَاهِيمُ بْنُ سَيَّارٍ، أَبُو إِسْحَاقَ الْبَصْرِيُّ النَّظَّامُ. كَانَ مِنْ كِبَارِ الْمُتَكَلِّمِينَ عَلَى مَذْهَبِ الْمُعْتَزِلَةِ، وَلَهُ فِي ذَلِكَ تَصَانِيفُ، وَالْجَاحِظُ يَحْكِي عَنْهُ كَثِيرًا. قَالَ: النَّظَّامَ: الْعِلْمُ شَيْءٌ لَا يُعْطِيكَ بَعْضَهُ حَتَّى تُعْطِيَهُ كُلَّكَ، فَإِذَا أَعْطَيْتَهُ كُلَّكَ فَأَنْتَ مِنْ إِعْطَائِهِ لَكَ الْبَعْضَ عَلَى خَطَرٍ. قَالَ الْمَرْزُبَانِيُّ: وَكَانَ لِإِبْرَاهِيمَ مَذْهَبٌ فِي تَرْقِيقِ الشِّعْرِ وَتَدْقِيقِ الْمَعَانِي لَمْ يَسْبِقْ إِلَيْهِ، ذَهَبَ فِيهِ مَذْهَبَ أَهْلِ الْكَلَامِ الْمُدَقِّقِينَ، وَمِنْهُ مَا أَنْشَدَنِيهِ عَبْدُ اللَّهِ بْنُ يَحْيَى الْعَسْكَرِيُّ: وَشَادِنٍ يَنْطِقُ بِالطَّرْفِ يَقْصُرُ عَنْهُ مُنْتَهَى الْوَصْفِ رَقَّ فَلَوْ بَزَّتْ سَرَابِيلُهُ عَلَّقَهُ الْجَوُّ مِنَ اللُّطْفِ يَجْرَحُهُ اللَّحْظُ بِتَكْرَارِهِ وَيَشْتَكِي الْإِيمَاءَ بِالطَّرَفِ أَفْدِيهِ مِنْ مُغْرًى بِمَا سَاءَنِي كَأَنَّهُ يَعْلَمُ مَا أُخْفِي عَبْدُ الْعَزِيزِ بْنُ يَحْيَى بْنِ عَبْدِ الْعَزِيزِ عَبْدُ الْعَزِيزِ بْنُ يَحْيَى بْنِ عَبْدِ الْعَزِيزِ بْنِ مُسْلِمِ بْنِ مَيْمُونٍ الْكِنَانِيُّ الْمَكِّيُّ. سَمِعَ سُفْيَانُ بْنُ عُيَيْنَةَ وَالشَّافِعِيُّ، وَصَحِبَهُ طَوِيلًا وَتَفَقَّهَ لَهُ، وَخَرَجَ مَعَهُ إِلَى الْيَمَنِ، وَقَدِمَ بَغْدَادَ فِي أَيَّامِ الْمَأْمُونِ، وَجَرَى بَيْنَهُ وَبَيْنَ بِشْرٍ الْمَرِّيسِيِّ مُنَاظِرَاتٌ فِي الْقُرْآنِ، وَهُوَ صَاحِبُ كِتَابِ "الْحَيْدَةِ" وَكَانَ مِنْ أَهْلِ الْفَضْلِ وَالْعِلْمِ، وَلَهُ مُصَنَّفَاتٌ عِدَّةٌ. عِيسَى بْنُ أَبَانَ بْنِ صَدَقَةَ بْنِ مُوسَى عِيسَى بْنُ أَبَانَ بْنِ صَدَقَةَ بْنِ مُوسَى. سَمِعَ إِبْرَاهِيمُ مِنْ هُشَيْمٍ وَغَيْرِهِ، وَصَحِبَ مُحَمَّدَ بْنَ الْحَسَنِ، وَتَفَقَّهَ لَهُ، وَاسْتَخْلَفَهُ يَحْيَى بْنُ أَكْثَمَ عَلَى الْقَضَاءِ بِعَسْكَرِ الْمَهْدِيِّ حِينَ خَرَجَ يَحْيَى مَعَ الْمَأْمُونِ إِلَى فَمِ الصُّلْحِ، ثُمَّ تَوَلَّى عِيسَى الْقَضَاءَ بِالْبَصْرَةِ، فَلَمْ يَزَلْ عَلَيْهِ حَتَّى مَاتَ وَكَانَ سَخِيًّا جِدًّا، وَكَانَ يَقُولُ: وَاللَّهِ لَوْ أَتَيْتُ بِرَجُلٍ يَفْعَلُ فِي مَالِهِ كَفِعْلِي، لَحَجَرْتُ عَلَيْهِ، وَيُذْكَرُ عَنْهُ أَنَّهُ كَانَ يَذْهَبُ إِلَى الْقَوْلِ بِخَلْقِ الْقُرْآنِ. قَالَ: مُحَمَّدُ بْنُ الْخَلِيلِ، حَدَّثَنَا أَبِي - وَكَانَ صَاحِبَ سُفْيَانَ الثَّوْرِيِّ - قَالَ: كُنْتُ بِالْبَصْرَةِ فَاخْتَصَمَ رَجُلٌ مُسْلِمٌ وَرَجُلٌ يَهُودِيٌّ عِنْدَ الْقَاضِي، وَكَانَ قَاضِيَهُمْ [يَوْمَئِذٍ] عِيسَى بْنُ أَبَانَ، وَكَانَ يَرَى رَأْيَ الْقَوْمِ، فَوَقَعَتِ الْيَمِينُ عَلَى الْمُسْلِمِ، فَقَالَ لَهُ الْقَاضِي: قُلْ وَالَّذِي لَا إِلَهَ إِلَّا هُوَ، فَقَالَ لَهُ الْيَهُودِيُّ: حَلِّفْهُ بِالْخَالِقِ لَا بِالْمَخْلُوقِ، لِأَنْ لَا إِلَهَ إِلَّا هُوَ فِي الْقُرْآنِ، وَأَنْتُمْ تَزْعُمُونَ أَنَّهُ مَخْلُوقٌ، قَالَ: فَتَحَيَّرُ عِيسَى عِنْدَ ذَلِكَ. وَقَالَ: قُومَا حَتَّى أَنْظُرَ فِي أَمْرِكُمَا. تُوُفِّيَ عِيسَى فِي مُحَرَّمِ هَذِهِ السَّنَةِ بِالْبَصْرَةِ. 1262 عَاصِمُ بْنُ عَلِيِّ بْنِ عَاصِمِ بْنِ صُهَيْبٍ عَاصِمُ بْنُ عَلِيِّ بْنِ عَاصِمِ بْنِ صُهَيْبٍ، مَوْلَى قَرِيبَةَ بِنْتِ مُحَمَّدِ بْنِ أَبِي بَكْرٍ الصِّدِّيقِ، يُكَنَّى أَبَا الْحُسَيْنِ، الْوَاسِطِيَّ. حَدَّثَ عَنِ ابْنِ أَبِي ذِئْبٍ، وَشُعْبَةَ، وَالْمَسْعُودِيِّ، رَوَى عَنْهُ: أَحْمَدُ بْنُ حَنْبَلٍ، وَالْبُخَارِيُّ فِي صَحِيحِهِ، وَالْحَسَنُ بْنُ مُحَمَّدٍ الزَّعْفَرَانِيُّ، وَقَالَ يَحْيَى بْنُ مَعِينٍ: هُوَ سَيِّدُ الْمُسْلِمِينَ، وَعَنْهُ تَضْعِيفُهُ. وقال عُمَرُ بْنُ حَفْصٍ قَالَ: وَجَّهَ الْمُعْتَصِمُ بِمَنْ يُحْرِزُ مَجْلِسَ عَاصِمِ بْنِ عَلِيٍّ فِي رَحْبَةِ النَّخْلِ الَّتِي فِي جَامِعِ الرَّصَافَةِ، وَكَانَ عَاصِمٌ يَجْلِسُ عَلَى سَطْحِ الْمُسْقِطَاتِ، وَيَنْتَشِرُ النَّاسُ فِي الرَّحْبَةِ وَمَا يَلِيهَا فَيُعَظِّمُ الْجَمْعَ جَدًّا حَتَّى سَمِعْتُهُ يَوْمًا يَقُولُ: حَدَّثَنَا اللَّيْثُ بْنُ سَعْدٍ، وَيُسْتَعَادُ، فَأَعَادَ أَرْبَعَ عَشْرَةَ مَرَّةً، وَالنَّاسُ لَا يَسْمَعُونَ، قَالَ: وَكَانَ هَارُونُ الْمُسْتَمْلِي يَرْكَبُ نَخْلَةً مُعْوَجَّةً وَيَسْتَمْلِي عَلَيْهَا، فَبَلَغَ الْمُعْتَصِمَ كَثْرَةُ الْجَمْعِ، فَأَمَرَهُ بِحِرْزِهِمْ [فَوَجَّهَ بِقَطَّاعِي الْغَنَمِ، فَحَرَّزُوا] الْمَجْلِسَ مِائَةُ أَلْفٍ وَعِشْرُونَ أَلْفًا. قَالَ: مُحَمَّدُ بْنُ سُوَيْدٍ الطَّحَّانُ قَالَ: كُنَّا عِنْدَ عَاصِمِ بْنِ عَلِيٍّ وَمَعَنَا أَبُو عُبَيْدٍ الْقَاسِمُ بْنُ سَلَّامٍ، وَإِبْرَاهِيمُ بْنُ أَبِي اللَّيْثِ، وَذَكَرَ جَمَاعَةً، وَأَحْمَدُ بْنُ حَنْبَلٍ يَضْرِبُ ذَلِكَ الْيَوْمَ، فَجَعَلَ عَاصِمٌ يَقُولُ: أَلَا رَجُلٌ يَقُومُ مَعِي، فَنَأْتِي هَذَا الرَّجُلَ فَنُكَلِّمُهُ؟ فَمَا يُجِيبُهُ أَحَدٌ، قَالَ: فَقَالَ إِبْرَاهِيمُ بْنُ أَبِي اللَّيْثِ: يَا أَبَا الْحُسَيْنِ، أَنَا أَقْوَمُ مَعَكَ. فَصَاحَ: يَا غُلَامُ، خُفِّي. فَقَالَ لَهُ إِبْرَاهِيمُ: يَا أَبَا الْحُسَيْنِ، أَبْلِغْ بَنَاتِي فَأُوصِيهِنَّ وَأُجَدِّدُ بِهِنَّ عَهْدًا. قَالَ: فَظَنَنَّا أَنَّهُ ذَهَبَ يَتَكَفَّنُ وَيَتَحَنَّطُ، ثُمَّ جَاءَ فَقَالَ عَاصِمٌ: يَا غُلَامُ، خُفِّي، فَقَالَ: يَا أَبَا الْحُسَيْنِ، إِنِّي ذَهَبْتُ إِلَى بَنَاتِي فَبَكَيْنَ، قَالَ: وَجَاءَ كِتَابُ ابْنَتَيْ عَاصِمٍ مِنْ وَاسِطٍ: يَا أَبَانَا، إِنَّهُ بَلَغَنَا أَنَّ هَذَا الرَّجُلَ أَخَذَ أَحْمَدَ بْنَ حَنْبَلٍ وَضَرَبَهُ بِالسَّوْطِ عَلَى أَنْ يَقُولَ: الْقُرْآنُ مَخْلُوقٌ، فَاتَّقِ اللَّهَ وَلَا تُجِبْهُ إِنْ سَأَلَكَ، فَوَ اللَّهِ لَأَنْ يَأْتِيَنَا نَعْيُكَ أَحَبُّ إِلَيْنَا مِنْ أَنْ يَأْتِيَنَا أَنَّكَ قُلْتَ [الْقُرْآنُ مَخْلُوقٌ]. تُوُفِّيَ عَاصِمٌ فِي رَجَبٍ هَذِهِ السَّنَةَ. 1263 مَحْمُودٌ الْوَرَّاقُ الشَّاعِرُ مَحْمُودٌ الْوَرَّاقُ الشَّاعِرُ، ابْنُ الْحَسَنِ الْوَرَّاقِ. أَكْثَرَ الْقَوْلَ فِي الزُّهْدِ وَالْأَدَبِ، رَوَى عَنْهُ ابْنُ أَبِي الدُّنْيَا، وَابْنُ مَسْرُوقٍ، وَكَانَ نَخَّاسًا يَبِيعُ الرَّقِيقَ. قَالَ أَبُو بَكْرِ بْنُ أَبِي الدُّنْيَا: أَنْشَدَنِي مَحْمُودٌ الْوَرَّاقُ قَوْلَهُ: رَجَعْتُ إِلَى السَّفِيهِ بِفَضْلِ حِلْمِي فَكَانَ الْحِلْمُ عَنْهُ لِي لِجَامَا وَظَنَّ بِيَ السَّفَاهَ فَلَمْ يَجِدْنِي أُسَافِهُهُ وَقُلْتُ لَهُ سَلَامَا فَقَامَ يَجُرُّ رِجْلَيْهِ ذَلِيلًا وَقَدْ كَسَبَ الْمَذَلَّةَ وَالْمَلَامَا وَفَضْلُ الْحِلْمِ أَبْلَغُ فِي سَفِيهٍ وَأَحْرَى أَنْ تَنَالَ بِهِ انْتِقَامَا قَالَ: أَبُو بَكْرٍ الطَّالَقَانِيُّ، عَنْ أَبِيهِ. قَالَ: كُنْتُ جَالِسًا عِنْدَ مَحْمُودٍ الْوَرَّاقِ وَالنَّاسُ يُعَزُّونَهُ عَنْ جَارِيَتِهِ نَشْوٍ، وَقَدْ كَانَ أَعْطَى، [بِهَا أَلْفًا مِنَ الدَّنَانِيرِ] وَإِذَا بَعْضُ الْمُعَزِّينَ يُكَرِّرُ ذِكْرَ فَضْلِهَا عِنْدَهُ لِيُحْزِنَهُ، فَفَطِنَ لَهُ، فَأَنْشَأَ يَقُولُ: وَمُنْتَصِحٍ يُكَرِّرُ ذِكْرَ نَشْوٍ لِيُحْدِثَ لِي بِذِكْرَاهَا اكْتِئَابَا أَقُولُ وَعَدَّ مَا كَانَتْ تُسَاوِي سَيُخْلِفُهَا الَّذِي خَلَقَ الْحِسَابَا عَطِيَّتُهُ إِذَا أَعْطَى سُرُورًا وَإِنْ أَخْذَ الَّذِي أَعْطَى أَثَابَا فَأَيُّ النِّعْمَتَيْنِ أَعَمُّ فَضْلًا وَأَكْرَمُ فِي عَوَاقِبِهَا إِيَابَا أَنِعْمَتُهُ الَّتِي أَهْدَتْ سُرُورًا أَمِ الْأُخْرَى الَّتِي أَهْدَتْ ثَوَابَا بَلِ الْأُخْرَى الَّتِي نَزَلَتْ بِكُرْهٍ أَحَقُّ بِصَبْرِ مَنْ صَبَرَ احْتِسَابَا قَالَ: مَحْمُودٌ الْوَرَّاقُ الْعُمْرُ يَنْقُصُ وَالذُّنُوبُ تَزِيدُ وَيُقَالُ عَثْرَتُهُ الْفَتَى وَيَعُودُ أَنَّى يُطِيقُ جُحُودَ ذَنْبٍ مَوْبِقٍ رَجُلٌ جَوَارِحُهُ عَلَيْهِ شُهُودُ؟! وَالْمَرْءُ يُسْأَلُ عَنْ سِنِيهِ فَيَشْتَهِي تَقْلِيلَهَا وَعَنِ الْمَمَاتِ يَحِيدُ هَيْهَاتَ لَا غَلَطٌ وَلَيْسَ بِدَافِعٍ لِلْمَوْتِ تَقْرِيبٌ وَلَا تَبْعِيدُ قَالَ: عَبْدُ اللَّهِ بْنُ مَحَمَّدٍ الْقُرَشِيُّ، سَمِعْتُ مَحْمُودًا الْوَرَّاقَ يُنْشِدُ: يُمَثِّلُ ذُو اللُّبِّ فِي نَفْسِهِ مُصِيبَتَهُ قَبْلَ أَنْ تَنْزِلَا فَإِنْ نَزَلَتْ بَغْتَةً لَمْ تَرُعْهُ لِمَا كَانَ فِي نَفْسِهِ مَثَّلَا رَأَى الْأَمْرَ يُفْضِي إِلَى آخِرٍ فَصَيَّرَ آخِرَهُ أَوَّلَا وَذُو الْجَهْلِ يَأْمَنُ أَيَّامَهُ وَيَنْسَى مَصَارِعَ مَنْ قَدْ خَلَا فَإِنْ بَدَهَتْهُ صُرُوفُ الزَّمَانِ بِبَعْضِ مَصَائِبِهِ أَعْوَلَا وَلَوْ قَدَّمَ الْجِرْمَ فِي نَفْسِهِ لَعَلَّمَهُ الصَّبْرُ حُسْنَ الْبَلَا عَنْ مَحْمُودٍ الْوَرَّاقِ: بَقَّيْتَ مَالَكَ مِيرَاثًا لِوَارِثِهِ فَلَيْتَ شِعْرِيَ مَا بَقَّى لَكَ الْمَالُ؟! الْقَوْمُ بَعْدَكَ فِي حَالٍ تَسُرُّهُمُ فَكَيْفَ بَعْدَهُمُ دَارَتْ بِكَ الْحَالُ؟! مَالَتْ بِهِمْ عَنْكَ دُنْيَا أَقْبَلَتْ بِهِمُ وَأَدْبَرَتْ عَنْكَ وَالْأَيَّامُ أَحْوَالُ مَلُّوا الْبُكَاءَ فَمَا يَبْكِيكَ مِنْ أَحَدٍ وَاسْتَحْكَمَ الْقِيلُ فِي الْمِيرَاثِ وَالْقَالُ أَبُو جَعْفَرٍ الْمُخَوَّلِيُّ أَبُو جَعْفَرٍ الْمُخَوَّلِيُّ. سَكَنَ بَابَ مُخَوَّلٍ مِنْ بَغْدَادَ فَنُسِبَ إِلَيْهِ. قَالَ: أَبَا جَعْفَرٍ الْمُخَوَّلِيَّ، وَكَانَ عَابِدًا عَالِمًا يَقُولُ: حَرَامٌ عَلَى قَلْبٍ صَحِبَ الدُّنْيَا أَنْ يَسْكُنَهُ الْوَرَعُ الْخَفِيُّ، وَحَرَامٌ عَلَى نَفْسٍ عَلَيْهَا زَبَانِيَةُ النَّاسِ أَنْ تَذُوقَ حَلَاوَةَ الْآخِرَةِ، وَحَرَامٌ عَلَى كُلِّ عَالِمٍ لَمْ يَعْمَلْ بِعِلْمِهِ أَنْ يَتَّخِذَهُ الْمُتَّقُونَ إِمَامًا. وَفِيهَا تُوُفِّيَ مِنَ الْأَعْيَانِ: عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ الْقَعْنَبِيُّ. وَعَبْدَانُ، وَهِشَامُ بْنُ عُبَيْدِ اللَّهِ الرَّازِيُّ. ( وَفِيهَا تُوُفِّيَ الْقَاضِي أَحْمَدُ بْنُ مُحْرِزٍ، قَاضِي الْقَيْرَوَانِ، وَكَانَ مِنَ الْعُلَمَاءِ الْعَامِلِينَ الزَّاهِدِينَ فِي الدُّنْيَا ). وَفِيهَا تُوُفِّيَ آدَمُ بْنُ أَبِي إِلْيَاسَ الْعَسْقَلَانِيُّ، وَهُوَ مِنْ مَشَايِخِ الْبُخَارِيِّ فِي صَحِيحِهِ، وَعَبْدُ الْكَبِيرِ بْنُ الْمُعَافَى بْنِ عِمْرَانَ الْمَوْصِلِيُّ، ( وَكَانَ فَاضِلًا )، وَالْعَبَّاسُ بْنُ سُلَيْمِ بْنِ جَمِيلٍ الْأَزْدِيُّ الْمَوْصِلِيُّ.
Translation
✧ Mention of the prominent figures who died in this year Abū Isḥāq al-Samarqandī Ibrāhīm b. Shammās, Abū Isḥāq al-Samarqandī. He related from Ismāʿīl b. ʿAyyāsh, Muslim b. Khālid al-Zinjī, Fuḍayl b. ʿIyāḍ, Ibn al-Mubārak, and others. From him related Aḥmad b. Ḥanbal, Abū Khaythama, and ʿAbbās al-Dūrī. He was trustworthy, reliable, an adherent of the Sunnah. He was massive, with a large head, a horseman, brave, a champion, one who fought in single combat, a learned and virtuous man. The Turks killed him while he was coming from his estate without being aware of them and without them recognizing him. That was outside Samarqand, in Muḥarram of this year, though it is also said in the year twenty. Abū Isḥāq al-Baṣrī al-Naẓẓām Ibrāhīm b. Sayyār, Abū Isḥāq al-Baṣrī al-Naẓẓām. He was one of the major speculative theologians of the Muʿtazilī school, and he wrote works on that subject. Al-Jāḥiẓ relates much from him. Al-Naẓẓām said: Knowledge is something which does not give you part of itself until you give it your whole self; and when you give it your whole self, you are still at risk of receiving only part of it in return. Al-Marzubānī said: Ibrāhīm had a way of making poetry delicate and refining meanings, which nobody had preceded him in doing. He followed therein the path of the subtle speculative theologians. Among that is what ʿAbd Allāh b. Yaḥyā al-ʿAskarī recited to me: How many a fawn that speaks with its glance, beyond the utmost of description; so delicate that if it stripped off its garments, the air would cling to it out of fineness. Its glance wounds him repeatedly, and he complains of the gesture with the eye. May I ransom him, who is enamored of what grieves me, as if he knows what I conceal. ʿAbd al-ʿAzīz b. Yaḥyā b. ʿAbd al-ʿAzīz ʿAbd al-ʿAzīz b. Yaḥyā b. ʿAbd al-ʿAzīz b. Muslim b. Maymūn al-Kinānī al-Makkī. He heard Sufyān b. ʿUyayna and al-Shāfiʿī. He accompanied al-Shāfiʿī for a long time and studied fiqh with him. He went out with him to Yemen, and came to Baghdad during the days of al-Maʾmūn. Disputations took place between him and Bishr al-Marīsī concerning the Quran. He is the author of the book "Al-Ḥayda." He was a man of virtue and knowledge, and he had several writings. ʿĪsā b. Abān b. Ṣadaqa b. Mūsā ʿĪsā b. Abān b. Ṣadaqa b. Mūsā. He heard from Hushaym and others; he accompanied Muḥammad b. al-Ḥasan and studied fiqh with him. Yaḥyā b. Aktham appointed him as his deputy over the judiciary at the camp of al-Mahdī when Yaḥyā went out with al-Maʾmūn to Fam al-Ṣulḥ. Then ʿĪsā took charge of the judiciary in Basra and remained there until he died. He was very generous, and he used to say: By God, if I were brought a man who did to his wealth what I do to mine, I would place him under guardianship. It is mentioned of him that he held the doctrine of the createdness of the Quran. Muḥammad b. al-Khalīl said: My father related to us—and he was a companion of Sufyān al-Thawrī—he said: I was in Basra when a Muslim man and a Jewish man brought a dispute before the judge. Their judge at that time was ʿĪsā b. Abān, and he held the doctrine of that faction. The oath fell upon the Muslim, so the judge said to him: Say, "By Him besides whom there is no god." The Jew said to him: Make him swear by the Creator, not by the created, because "there is no god except Him" is in the Quran, and you claim that it is created. He said: Then ʿĪsā became perplexed at that. He said: Rise, both of you, until I consider your matter. ʿĪsā died in Muḥarram of this year in Basra. 1262 ʿĀṣim b. ʿAlī b. ʿĀṣim b. Ṣuhayb ʿĀṣim b. ʿAlī b. ʿĀṣim b. Ṣuhayb, client of Qarība bt. Muḥammad b. Abī Bakr al-Ṣiddīq, known as Abū al-Ḥusayn, al-Wāsiṭī. He related from Ibn Abī Dhiʾb, Shuʿba, and al-Masʿūdī. From him related Aḥmad b. Ḥanbal, al-Bukhārī in his Ṣaḥīḥ, and al-Ḥasan b. Muḥammad al-Zaʿfarānī. Yaḥyā b. Maʿīn said: He is the master of the Muslims; but from him also comes criticism of him. ʿUmar b. Ḥafṣ said: Al-Muʿtaṣim sent someone to count the assembly of ʿĀṣim b. ʿAlī in the Raḥbat al-Nakhl that is in the Great Mosque of al-Ruṣāfa. ʿĀṣim used to sit on the roof of the porticoes, and the people would spread throughout the courtyard and the areas adjacent to it, so the gathering became very large, until one day I heard him say: Al-Layth b. Saʿd related to us. And it was asked to be repeated, so he repeated it fourteen times while the people could not hear. He said: Hārūn the mustamlī would climb a bent palm tree and relay from it. The large number of the gathering reached al-Muʿtaṣim, so he ordered them to be counted. He sent the sheep butchers, and they counted the assembly at one hundred and twenty thousand. Muḥammad b. Suwayd al-Ṭaḥḥān said: We were with ʿĀṣim b. ʿAlī, and with us were Abū ʿUbayd al-Qāsim b. Sallām and Ibrāhīm b. Abī al-Layth—and he mentioned a group—while Aḥmad b. Ḥanbal was being beaten that day. ʿĀṣim kept saying: Is there not a man who will stand with me, so that we may go to this man and speak to him? But no one answered him. He said: Then Ibrāhīm b. Abī al-Layth said: O Abū al-Ḥusayn, I will stand with you. So he shouted: O boy, my shoes! Ibrāhīm said to him: O Abū al-Ḥusayn, let me reach my daughters so that I may instruct them and renew my covenant with them. He said: We thought that he went to shroud himself and perfume himself for burial. Then he came back, and ʿĀṣim said: O boy, my shoes! He said: O Abū al-Ḥusayn, I went to my daughters and they wept. He said: Then came a letter from the two daughters of ʿĀṣim from Wāsiṭ: O our father, it has reached us that this man seized Aḥmad b. Ḥanbal and beat him with the whip to make him say: The Quran is created. So fear God and do not answer him if he asks you. By God, that your obituary should reach us is dearer to us than that it should reach us that you said: The Quran is created. ʿĀṣim died in Rajab of this year. 1263 Maḥmūd al-Warrāq the poet Maḥmūd al-Warrāq the poet, son of al-Ḥasan al-Warrāq. He composed much poetry on asceticism and refined manners. From him related Ibn Abī al-Dunyā and Ibn Masrūq. He was a slave trader who sold slaves. Abū Bakr b. Abī al-Dunyā said: Maḥmūd al-Warrāq recited to me his own composition: I returned to the fool with the excellence of my forbearance, so my forbearance was to me a bridle for him. He suspected me of foolishness, but he did not find me behaving foolishly with him; rather I said to him: Peace. So he rose dragging his legs in humiliation, having earned disgrace and blame. For the excellence of forbearance is more effective against a fool and more likely to attain revenge through it. Abū Bakr al-Ṭālaqānī reported from his father. He said: I was sitting with Maḥmūd al-Warrāq while people were consoling him over his slave-girl Nashw. He had given a thousand dinars for her. One of the consolers kept repeating mention of her excellence to make him grieve. He noticed this and began to recite: How many an adviser repeats mention of Nashw so that by remembering her he may cause me sorrow. I say, after he listed what she had been worth: The One who created the reckoning will replace her for him. His gift, when He gives, is joy; and when He takes what He gave, He rewards. So which of the two favors is more encompassing in excellence and more generous in its outcome and return: His favor that brought joy, or the other that brought reward? Rather the other, which descended with aversion, is more deserving of the patience of one who endures in hope of reward. Maḥmūd al-Warrāq said: Life decreases while sins increase; yet a young man's stumble is mentioned, and he returns to it. How can a man deny a destructive sin when his own limbs are witnesses against him? A man is asked about his years and he wishes to diminish them, and he turns away from death. Far from it! There is no error, and there is no bringing near or putting far that repels death. ʿAbd Allāh b. Muḥammad al-Qurashī said: I heard Maḥmūd al-Warrāq recite: A man of understanding imagines in his mind his misfortune before it descends. If it descends suddenly, it does not startle him because of what he had imagined in his mind. He sees the matter leading to its end, so he makes its end its beginning. The ignorant man feels secure in his days and forgets the deaths of those who have passed away. If the turns of time surprise him with some of its misfortunes, he wails. Had he presented the offense in his mind beforehand, patience would have taught him the beauty of trial. From Maḥmūd al-Warrāq: You left your wealth as an inheritance to your heir; would that I knew what the wealth left for you! The people after you are in a state that pleases them; so how, after them, did your state turn out? A world that has turned to them has turned away from you; the days are ever changing. They have grown weary of weeping, so no one weeps for you; and chatter about the inheritance and hearsay has taken firm hold. Abū Jaʿfar al-Mukhawwalī Abū Jaʿfar al-Mukhawwalī. He lived at the Bāb Mukhawwal [Gate of Mukhawwal] in Baghdad and was named after it. It is said that Abū Jaʿfar al-Mukhawwalī, who was a devout worshipper and scholar, said: It is forbidden for a heart that has accompanied the world for hidden scrupulousness to dwell in it; and forbidden for a soul over which the tormentors of the people stand to taste the sweetness of the Hereafter; and forbidden for any scholar who does not act upon his knowledge for the God-fearing to take him as a leader. Among the notable figures who died in this year: ʿAbd Allāh b. Maslama al-Qaʿnabī, and ʿAbdān, and Hishām b. ʿUbayd Allāh al-Rāzī. (In this year also died the judge Aḥmad b. Muḥriz, judge of al-Qayrawān; he was one of the scholars who acted upon their knowledge and renounced the world.) In this year also died Ādam b. Abī Ilyās al-ʿAsqalānī, one of the shaykhs of al-Bukhārī cited in his Ṣaḥīḥ, and ʿAbd al-Kabīr b. al-Muʿāfā b. ʿImrān al-Mawṣilī (and he was virtuous), and al-ʿAbbās b. Sulaym b. Jamīl al-Azdī al-Mawṣilī.
Grades by grader
No grade is recorded for this wording. Ask what scholars say about its grade