Tarikh (al-Tabari) 3318
The Year 225 AH
ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ إِبْرَاهِيمُ بْنُ مَهْدِيٍّ إِبْرَاهِيمُ بْنُ مَهْدِيٍّ . بَغْدَادِيٌّ نَزَلَ الْمِصِّيصَةَ، فَقِيلَ لَهُ: الْمِصِّيصِيُّ، حَدَّثَ عَنْ إِبْرَاهِيمَ بْنِ سَعْدٍ، وَحَمَّادِ بْنِ زَيْدٍ، وَغَيْرِهِمَا. رَوَى عَنْهُ: أَحْمَدُ بْنُ حَنْبَلٍ، وَأَبُو دَاوُدَ، وَعَبَّاسٍ الدُّورِيِّ. وَكَانَ ثِقَةً. أَبُو إِسْحَاقَ الْعَدَوِيُّ الْمَعْرُوفُ بِابْنِ الْيَزِيدِيِّ الْبَصْرِيِّ وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. إِبْرَاهِيمُ بْنُ أَبِي مُحَمَّدٍ يَحْيَى بْنُ الْمُبَارَكِ بْنِ الْمُغِيرَةِ، أَبُو إِسْحَاقَ الْعَدَوِيُّ، الْمَعْرُوفُ بِابْنِ الْيَزِيدِيِّ الْبَصْرِيِّ . سَكَنَ بَغْدَادَ، وَلَهُ فَضْلٌ وَافِرٌ، وَحَظٌّ مِنَ الْأَدَبِ زَائِدٌ، سَمِعَ مِنْ أَبِي زَيْدٍ وَالْأَصْمَعِيِّ، وَجَالَسَ الْمَأْمُونَ، وَكَانَ شَاعِرًا مُجِيدًا، وَلَهُ كِتَابٌ مُصَنَّفٌ يَفْتَخِرُ بِهِ الْيَزِيدُونَ، وَهُوَ مَا اتَّفَقَ لَفْظُهُ وَاخْتَلَفَ مَعْنَاهُ، نَحْوٌ مِنْ سَبْعِمِائَةِ وَرَقَةٍ، وَذَكَرَ أَنَّهُ بَدَأَ بِتَصْنِيفِهِ وَهُوَ ابْنُ سَبْعَ عَشْرَةَ سَنَةً، وَلَمْ يَزَلْ يَعْمَلُهُ إِلَى أَنْ أَتَتْ عَلَيْهِ سِتُّونَ سَنَةً، وَلَهُ كِتَابُ "مَعَادِنِ الْقُرْآنِ" وَكِتَابٌ " [فِي] بِنَاءِ الْكَعْبَةِ وَأَخْبَارِهَا". أَبُو عُثْمَانَ الْوَاسِطِيُّ الْمَعْرُوفُ بِسَعْدَوَيْهِ الْبَزَّارِ سَعِيدُ بْنُ سُلَيْمَانَ، أَبُو عُثْمَانَ الْوَاسِطِيُّ، الْمَعْرُوفُ بِسَعْدَوَيْهِ الْبَزَّارِ . سَكَنَ بَغْدَادَ، وَحَدَّثَ بِهَا عَنِ اللَّيْثِ بْنِ سَعْدٍ، وَزُهَيْرِ بْنِ مُعَاوِيَةَ، وَحَمَّادِ بْنِ سَلَمَةَ وَغَيْرِهِمْ. رَوَى عَنْهُ: يَحْيَى بْنُ مَعِينٍ، وَأَبُو زُرْعَةَ، وَأَبُو حَاتِمٍ، وَغَيْرُهُمْ، وَكَانَ ثِقَةً مَأْمُونًا، حَجَّ سِتِّينَ حَجَّةً، إِلَّا أَنَّهُ كَانَ يُصَحِّفُ، وَامْتُحِنَ فَأَجَابَ. قَالَ: سَعِيدُ بْنُ سُلَيْمَانَ، وَيُعْرَفُ بِسَعْدَوَيْهِ، ثِقَةٌ، قِيلَ لَهُ بَعْدَ مَا انْصَرَفَ مِنَ الْمِحْنَةِ مَا فَعَلْتُمْ؟ قَالَ: كَفَرْنَا وَرَجَعْنَا. تُوُفِّيَ سَعْدَوَيْهِ بِبَغْدَادَ فِي هَذِهِ السَّنَةِ فِي ذِي الْحِجَّةِ، وَلَهُ مِائَةُ سَنَةٍ. صَالِحُ بْنُ إِسْحَاقَ بْنِ عَمْرٍو الْجَرْمِيُّ النَّحْوِيُّ صَالِحُ بْنُ إِسْحَاقَ بْنِ عَمْرٍو الْجَرْمِيُّ النَّحْوِيُّ . صَاحِبُ الْكِتَابِ "الْمُخْتَصَرِ فِي النَّحْوِ" وَإِنَّمَا قِيلَ لَهُ الْجَرْمِيُّ؛ لِأَنَّهُ كَانَ يَنْزِلُ فِي جَرْمٍ [وَقِيلَ: بَلْ كَانَ مَوْلًى لِجَرْمٍ]، وَجَرْمٌ مِنْ قَبَائِلِ الْيَمَنِ، وَأَخَذَ النَّحْوَ عَنِ الْأَخْفَشِ وَغَيْرِهِ، وَلَقِيَ يُونُسَ بْنَ حَبِيبٍ وَلَمْ يَلْقَ سِيبَوَيْهِ، وَأَخَذَ اللُّغَةَ عَنْ أَبِي عُبَيْدَةَ، وَأَبِي زَيْدٍ، وَالْأَصْمَعِيِّ، وَطَبَقَتِهِمْ، وَأَسْنَدَ الْحَدِيثَ عَنْ يَزِيدَ بْنِ زُرَيْعٍ وَغَيْرِهِ، وَكَانَ حَسَنَ الِاعْتِقَادِ، غَزِيرَ الْعِلْمِ، وَنَاظَرَ الْفَرَّاءَ؛ فَأَفْحَمَ الْفَرَّاءَ. أَبُو عُثْمَانَ الْعَبْدِيُّ تُوُفِّيَ فِي هَذِهِ السَّنَةِ. عُبَيْدُ بْنُ غَاضِرَةَ بْنِ فَرْقَدٍ، أَبُو عُثْمَانَ الْعَبْدِيُّ . قَدِمَ مِصْرَ وَحَدَّثَ بِهَا، وَتُوَفِّي فِي شَوَّالَ هَذِهِ السُّنَّةَ. عَلِيُّ بْنُ رَزِينٍ أَبُو الْحَسَنِ الْخُرَاسَانِيُّ عَلِيُّ بْنُ رَزِينٍ، أَبُو الْحَسَنِ الْخُرَاسَانِيُّ. كَانَ أُسْتَاذَ أَبِي عَبْدِ اللَّهِ الْمَغْرِبِيِّ. كَانَ عَلِيُّ بْنُ رُزَيْنٍ قَدْ شَاعَ عَنْهُ فِي النَّاسِ أَنَّهُ يَشْرَبُ فِي كُلِّ أَرْبَعَةِ أَشْهُرٍ شَرْبَةَ مَاءٍ، فَسَأَلَهُ رَجُلٌ مِنْ أَهْلٍ قَرْمَيْسِينَ عَنْ هَذَا، فَقَالَ: نَعَمْ، وَأَيُّ شَيْءٍ فِي هَذَا؟! سَأَلْتُ اللَّهَ عَزَّ وَجَلَّ أَنْ يَكْفِيَنِي مَئُونَةَ بَطْنِي فَكَفَانِي. عَاشَ عَلِيُّ بْنُ رُزَيْنٍ مِائَةً وَعِشْرِينَ سَنَةً. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ، وَدُفِنَ عَلَى جَبَلِ الطُّورِ. أَبُو دُلَفٍ الْعِجْلِيُّ الْقَاسِمُ بْنُ عِيسَى بْنِ إِدْرِيسَ بْنِ مَعْقِلٍ، أَبُو دُلَفٍ الْعِجْلِيُّ أَمِيرُ الْكَرَجِ. كَانَ سَمْحًا جَوَادًا، وَبَطَلًا شُجَاعًا، وَأَدِيبًا شَاعِرًا. قَالَ أَبُو عَبْدِ الرَّحْمَنِ الثَّوْرِيُّ: اسْتَهْدَى الْمُعْتَصِمُ مِنْ أَبِي دُلَفٍ كَلْبًا أَبْيَضَ [كَانَ عِنْدَهُ] فَجَعَلَ فِي عُنُقِهِ قِلَادَةَ كَيْمِخْتَ أَقْصُرَ، وَكُتَبَ عَلَيْهَا: أُوصِيكَ خَيْرًا بِهِ فَإِنَّ لَهُ خَلَائِقًا لَا أَزَالُ أَحْمَدُهَا يَدُلُّ ضَيْفِي عَلَيَّ فِي ظُلَمِ اللَّـ ـيْل إِذَا النَّارُ نَامَ مُوقِدُهَا قَالَ الْأَزْهَرِيُّ: وَفِي كِتَابِي عَنْ سَهْلٍ الدِّيبَاجِيِّ، حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الْفَضْلِ الْأَهْوَازِيُّ قَالَ: أَنْشَدَ بَكْرُ بْنُ النَّطَّاحِ أَبَا دُلَفٍ: مِثَالُ أَبِي دُلَفٍ أُمَّةٌ وَخُلْقُ أَبِي دُلَفٍ عَسْكَرُ وَإِنَّ الْمَنَايَا إِلَى الدَّارِ عَيْنٌ بِعَيْنَيْ أَبِي دُلَفٍ تَنْظُرُ [قَالَ]: فَأَمَرَ لَهُ بِعَشَرَةِ آلَافِ دِرْهَمٍ، فَمَضَى فَاشْتَرَى بِهَا بُسْتَانًا بِنَهْرِ الْأُبُلَّةِ، ثُمَّ عَادَ مِنْ قَابِلٍ فَأَنْشَدَهُ: [بِكَ] ابْتَعْتُ فِي نَهْرِ الْأُبُلَّةِ جَنَّةً عَلَيْهَا قُصَيْرٌ بِالرُّخَامِ مَشِيدُ إِلَى لِزْقِهَا أُخْتٌ لَهَا يَعْرِضُونَهَا وَعِنْدَكَ مَالٌ لِلْهِبَاتِ عَتِيدُ فَقَالَ أَبُو دُلَفٍ: بِكَمِ الْأُخْرَى؟ قَالَ: بِعَشَرَةِ آلَافٍ فَقَالَ: ادْفَعُوهَا إِلَيْهِ، ثُمَّ قَالَ لَهُ: لَا تَجِينِي قَابِلَ، فَتَقُولُ: بِلِزْقِهَا أُخْرَى، فَإِنَّكَ تَعْلَمُ أَنْ لِزْقَ أُخْرَى إِلَى أُخْرَى اتَّصَلَ إِلَى مَا لَا نِهَايَةَ لَهُ. قَالَ: الْحَسَنُ بْنُ عَلِيٍّ الرَّبْعِيُّ، حَدَّثَنَا أَبِي قَالَ: سَمِعْتُ الْعَتَّابِيَّ يَقُولُ: اجْتَمَعْنَا عَلَى بَابِ أَبِي دُلَفٍ جَمَاعَةً، فَكَانَ يَعِدُنَا بِأَمْوَالِهِ مِنَ الْكَرْجِ وَغَيْرِهَا، فَأَتَتْهُ الْأَمْوَالُ، فَبَسَطَهَا عَلَى الْأَنْطَاعِ، وَجَلَسْنَا حَوْلَهُ، ثُمَّ اتَّكَأَ عَلَى قَائِمِ سَيْفِهِ وَأَنْشَأَ يَقُولُ: أَلَا أَيُّهَا الزُّوَّارُ لَا يَدَ عِنْدَكُمْ أَيَادِيكُمُ عِنْدِي أَجَلُّ وَأَكْبَرُ فَإِنْ كُنْتُمُ أَفْرَدْتُمُونِيَ بِالرَّجَا فَشُكْرِي لَكُمْ مِنْ شُكْرِكُمْ لِيَ أَكْثَرُ كَفَانِيَ مِنْ مَالِي دِلَاصٌ وَسَابِحٌ وَأَبْيَضُ مِنْ صَافِي الْحَدِيدِ مُغَفَّرُ ثُمَّ أَمَرَ بِنَهْبِ تِلْكَ الْأَمْوَالِ، فَأَخَذَ كُلُّ وَاحِدٍ مِنَّا عَلَى قَدْرِ قُوَّتِهِ. قَالَ الْمَأْمُونُ يَوْمًا - وَهُوَ مُقَطِّبٌ - لِأَبِي دُلَفٍ: أَنْتَ الَّذِي يَقُولُ فِيكَ الشَّاعِرُ: إِنَّمَا الدُّنْيَا أَبُو دُلَفٍ بَيْنَ بَادِيهِ وَمُحْتَضَرِهْ فَإِذَا وَلَّى أَبُو دُلَفٍ وَلَّتِ الدُّنْيَا عَلَى أَثَرِهِ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، شَهَادَةُ زُورٍ، وَقَوْلُ غُرُورٍ، وَمَلَقُ مُعْتَفٍ، وَطَالِبٌ عُرِفَ، وَأَصْدَقُ مِنْهُ قَوْلُ ابْنِ أُخْتٍ لِي حَيْثُ يَقُولُ: دَعِينِي أَجُوبُ الْأَرْضَ أَلْتَمِسُ الْغِنَى فَلَا الْكَرَجُ الدُّنْيَا وَلَا النَّاسُ قَاسِمُ إِذَا كَانَتِ الْأَرْزَاقُ فِي كَفِّ قَاسِمٍ فَلَا كَانَتِ الدُّنْيَا وَلَا كَانَ قَاسِمُ فَضَحِكَ الْمَأْمُونُ وَسَكَنَ غَضَبُهُ. تُوُفِّيَ أَبُو دُلَفٍ بِبَغْدَادَ فِي هَذِهِ السَّنَةِ. قَالَ: دُلَفُ بْنُ أَبِي دُلَفٍ، رَأَيْتُ كَأَنَّ آتِيًا أَتَانِي بَعْدَ مَوْتِ أَبِي دُلَفٍ فَقَالَ: أَجِبِ الْأَمِيرَ، فَقُمْتُ مَعَهُ، فَأَدْخَلَنِي دَارًا وَحْشَةً، وَعِرَةً سُودَ الْحِيطَانِ مُقَلَّعَةَ السُّقُوفِ وَالْأَبْوَابِ، ثُمَّ أَصْعَدَنِي دَرَجًا فِيهَا، ثُمَّ أَدْخَلَنِي غُرْفَةً، فَإِذَا فِي حِيطَانِهَا أَثَرُ النِّيرَانِ، وَإِذَا فِي أَرْضِهَا أَثَرُ الرَّمَادِ، وَإِذَا أَبِي عُرْيَانُ وَاضِعٌ رَأْسَهُ بَيْنَ رُكْبَتَيْهِ، فَقَالَ لِي كَالْمُسْتَفْهِمِ: دُلَفٌ؟! قُلْتُ: نَعَمْ، أَصْلَحَ اللَّهُ الْأَمِيرَ. فَأَنْشَأَ يَقُولُ: أَبْلِغْنَ أَهْلَنَا وَلَا تُخْفِ عَنْهُمْ مَا لَقِينَا فِي الْبَرْزَخِ الْخَنَّاقِ قَدْ سُئِلْنَا عَنْ كُلِّ مَا قَدْ فَعَلْنَا فَارْحَمُوا وَحْشَتِي وَمَا قَدْ أُلَاقِي أَفَهِمْتَ؟ قُلْتُ: نَعَمْ، فَأَنْشَأَ يَقُولُ: فَلَوْ كُنَّا إِذَا مُتْنَا تُرِكْنَا لَكَانَ الْمَوْتُ رَاحَةَ كُلِّ حَيّْ وَلَكِنَّا إِذَا مُتْنَا بُعِثْنَا وَنُسْأَلُ بَعْدَ ذَا عَنْ كُلِّ شَيّْ انْصَرِفْ، قَالَ: فَانْتَبَهْتُ. قَالَ الصُّولِيُّ: تَذَاكَرْنَا يَوْمًا عِنْدَ الْمُبَرِّدِ الْحُظُوظَ وَأَرْزَاقَ النَّاسِ مِنْ حَيْثُ لَا يَحْتَسِبُونَ، فَقَالَ: هَذَا يَقَعُ كَثِيرًا، فَمِنْهُ قَوْلُ ابْنِ أَبِي فَنَنٍ فِي أَبْيَاتٍ عَمِلَهَا الْمَعْنَى أَرَادَهُ: مَا لِي وَمَا لَكَ قَدْ كَلَّفْتَنِي شَطَطًا حَمْلَ السِّلَاحِ وَقَوْلَ الدَّارِعِينَ قِفِ أَمِنْ رِجَالِ الْمَنَايَا خِلْتَنِي رَجُلًا أُمْسِي وَأُصْبِحُ مُشْتَاقًا إِلَى التَّلَفِ تَمْشِي الْمَنُونُ إِلَى غَيْرِي فَأَكْرَهُهَا فَكَيْفَ أَمْشِي إِلَيْهَا بَارِزَ الْكَتِفِ أَمْ هَلْ حَسِبْتَ سَوَادَ اللَّيْلِ شَجَّعَنِي أَوْ أَنَّ قَلْبِيَ فِي جَنْبَيْ أَبِي دُلَفِ فَبَلَغَ هَذَا الشِّعْرُ أَبَا دُلَفٍ فَوَجَّهَ إِلَيْهِ أَرْبَعَةَ آلَافِ دِرْهَمٍ جَاءَتْهُ عَلَى غَفْلَةٍ. بَلَغَنِي عَنِ الْفَضْلِ بْنِ مُحَمَّدِ بْنِ أَبِي مُحَمَّدٍ الْيَزِيدِيِّ وَكَانَ مِنَ الْعُلَمَاءِ الْأُدَبَاءِ الْفُضَلَاءِ، قَالَ: كَانَ لِرَجُلٍ حِجَازِيٍّ جَارِيَةٌ مُغَنِّيَةٌ شَاعِرَةٌ، وَكَانَ مَشْغُوفًا بِهَا، فَأَمْلَقَ فِي بَلَدِهِ، فَسَافَرَ بِهَا طَلَبًا لِلرِّزْقِ، فَقَصَدَ بَغْدَادَ، فَسَمِعَ بِهِ جَمَاعَةٌ مِنْ أَهْلِهَا فَقَصَدُوهُ لِلْمُعَاشَرَةِ، فَلَمْ يَحْظَ مِنْهُمْ بِطَائِلٍ، وَرَآهُمْ يُلَاحِظُونَ الْجَارِيَةَ وَيُولَعُونَ بِهَا، فَقَطَعَهُمْ عَنْهُ، فَاشْتَدَّتْ فَاقَتُهُ، فَقَصَدَ أَبَا دُلَفٍ الْعِجْلِيَّ بِالْكَرَجِ، فَمَدَحَهُ وَلَمْ يَكُ شِعْرُهُ بِالطَّائِلِ بِحَيْثُ يَقْتَضِي كَثْرَةَ الْجَائِزَةِ، فَاضْطَرَّ إِلَى بَيْعِ الْجَارِيَةِ، فَابْتَاعَهَا مِنْهُ أَبُو دُلَفٍ بِثَلَاثَةِ آلَافِ دِينَارٍ، وَكَسَاهُ وَوَصَلَهُ وَحَمَلَهُ، فَانْصَرَفَ وَهُوَ بَاكٍ حَزِينٌ، فَوَصَلَ إِلَى بَغْدَادَ، وَكَانَ يَحْضُرُ عِنْدِي دَائِمًا وَيَشْكُو شَوْقَهُ إِلَى الْجَارِيَةِ شَكْوَى تُؤْلِمُنِي، فَانْصَرَفَ مِنْ عِنْدِي يَوْمًا، ثُمَّ بَعَثَ إِلَيَّ بِرُقْعَةٍ يَقُولُ فِيهَا: إِنَّهُ وَصَلَ إِلَى مَنْزِلِهِ فَوَجَدَ الْجَارِيَةَ وَقَدْ أَهْدَاهَا لَهُ أَبُو دُلَفٍ، فَتَطَلَّعَتْ نَفْسِي إِلَى مَعْرِفَةِ الْحَالِ، فَمَضَيْتُ إِلَيْهِ فَوَجَدْتُ الْجَارِيَةَ جَالِسَةً، وَامْرَأَةً كَهْلَةً وَخَادِمًا، فَسَأَلْتُهَا عَنْ أَمْرِهَا، فَقَالَتْ: إِنِّي لَمَّا فَارَقْتُ مَوْلَايَ عَظُمَ اسْتِيحَاشِي وَحُزْنِي، حَتَّى امْتَنَعْتُ مِنَ الطَّعَامِ وَالنَّوْمِ، فَاسْتَدْعَانِي أَبُو دُلَفٍ، وَطَيَّبَ نَفْسِي بِكُلِّ وَعْدٍ جَمِيلٍ، وَسَامَنِي الْغِنَى، فَكُنْتُ إِذَا هَمَمْتُ بِإِجَابَتِهِ خَنَقَتْنِي الْعَبْرَةُ، فَلَمْ أَسْتَطِعِ الْكَلَامَ، وَفَعَلَ ذَلِكَ دُفُعَاتٍ، وَأَنَا عَلَى حَالِي، فَجَفَانِي، وَبَقِيتُ فِي حُجْرَةٍ أُفْرِدَتْ لِي، لَا أَرَى إِلَّا خَادِمًا [رُبَّمَا] كَانَ بِرَسْمِ حِفْظِي، وَجَارِيَةً وُكِّلَتْ بِخِدْمَتِي، وَكُنْتُ قُلْتُ أَبْيَاتًا وَعَلَّقْتُهَا فِي رُقْعَةٍ، أَنْظُرُ فِيهَا وَقْتَ خَلْوَتِي، [وَهِيَ:] لَوْ يَعْلَمُ الْقَاسِمُ الْعِجْلِيُّ مَا فَعَلَا لَعَادَ مُعْتَذِرًا أَوْ مُطْرِقًا خَجَلَا مَاذَا دَعَاهُ إِلَى هَجْرِ الْمُرُوَّةِ فِي تَفْرِيقِ إِلْفَيْنِ كَانَا فِي الْهَوَى مَثَلَا فَإِنَّ مَوْلَايَ أَصْمَتْهُ الْخُطُوبُ بِمَا لَوْ مَرَّ بِالطِّفْلِ عَادَ الطِّفْلُ مُكْتَهِلَا فَبَاعَنِي بَيْعَ مُضْطَرٍّ وَصَيَّرَهُ فَرْطُ النَّدَامَةِ بَعْدَ الْبَيْنِ مُخْتَبِلَا وَبِتُّ عَادِمَةً لِلصَّبْرِ بَاكِيَةً كَأَنَّنِي مُدْنِفٌ قَدْ شَارَفَ الْأَجَلَا بَيْنَ الضَّرَائِرِ أُدْعَى بِالْغَرِيبَةِ إِنْ هَفَوْتُ لَمْ أَلْقَ لِي فِي النَّاسِ مُحْتَمِلَا فَمَا تَبَدَّلْتُ إِلْفًا بَعْدَ فُرْقَتِهِ وَلَا تَعَوَّضَ مِنِّي غَادِرٌ بَدَلَا فَاتَّفَقَ أَنَّهُ اجْتَازَ بِبَابِ الْحُجْرَةِ، فَدَخَلَ لِيَنْظُرَ هَلْ خَفَّ مَا أَجِدُهُ، فَجَلَسَ يُعَاتِبُنِي، وَيَرْفُقُ بِي وَيُومِئُ فِي كَلَامِهِ إِلَى تَهْدِيدِي، فَوَجَدَنِي عَلَى حَالَتِي الْأُولَى، وَلَاحَظَ الرُّقْعَةَ، فَأَخَذَهَا فَتَأَمَّلَهَا، وَقَالَ: الْآنَ يَئِسْتُ مِنْكِ، وَإِنْ رَدَدْتُكِ عَلَى مَوْلَاكِ؛ فَمَنْ يَرُدُّ الْمَالَ عَلَيَّ؟ قُلْتُ: قَانِصْهُ يَرُدَّهُ عَلَيْكَ أَوْ مَا بَقِيَ مِنْهُ، وَهُوَ الْأَكْثَرُ بِلَا شَكٍّ، وَاللَّهُ عَزَّ وَجَلَّ يُخْلِفُ عَلَيْكَ بَاقِيَهُ. فَأَطْرَقَ سَاعَةً، ثُمَّ قَالَ: بَلِ اللَّهُ عَزَّ وَجَلَّ يُخْلِفُ عَلَيَّ الْأَصْلَ، وَقَدْ رَدَدْتُكِ عَلَى مَوْلَاكِ، وَوَهَبْتُ لَكِ مَا بَقِيَ عِنْدَهُ مِنْ ثَمَنِكِ لِحُسْنِ عَهْدِكِ وَرِعَايَتِكِ حَقَّ الصُّحْبَةِ، وَمَا أُفَارِقُ مَوْضِعِي إِلَّا وَأَنْتِ عَلَى الطَّرِيقِ؛ فَاسْتَتِرِي مِنِّي، فَلَسْتِ الْآنَ فِي مِلْكِي. فَدَخَلْتُ بَيْتًا فِي الْحُجْرَةِ، فَاسْتَدْعَى كُرْسِيًّا فَجَلَسَ [عَلَيْهِ]، وَأَحْضَرَ هَذِهِ الْعَجُوزَ وَهِيَ قَهْرَمَانَةُ دَارِهِ، وَهَذَا الْخَادِمَ، وَأَوْصَاهُمَا بِحِفْظِي حَتَّى يُسَلِّمَانِي إِلَى صَاحِبِي، وَأَزَاحَ الْعِلَّةَ فِي جَمِيعِ مَا احْتَجْتُ إِلَيْهِ مِنَ النَّفَقَةِ وَالْكُسْوَةِ وَالْكُرَاعِ، وَحَمَلَ مَعِي جَمِيعَ مَا كَانَ جَعَلَهُ فِي دَارِهِ مِنَ الْأَثَاثِ وَالْفَرْشِ، وَمَا فَارَقَ الْكُرْسِيَّ إِلَّا وَقَدْ خَرَجْنَا مِنْ بَيْنِ يَدَيْهِ. فَقُلْتُ: يَا مَوْلَايَ، قَدْ حَضَرَنِي بَيْتَانِ أَسْأَلُكَ أَنْ تَأْذَنَ لِي فِي إِنْشَادِهِمَا. فَأَذِنَ لِي، فَقُلْتُ: لَمْ يَخْلُقِ اللَّهُ خَلْقًا صِيغَ مِنْ كَرَمٍ إِلَّا أَمِيرَ النَّدَى الْمُكْنَى أَبَا دُلَفِ رَثَى لِمَحْزُونَةٍ بِالْبَيْنِ مُدْنِفَةٍ فَرَدَّهَا طَالِبًا أَجْرًا عَلَى دَنَفِ فَدَمَعَتْ عَيْنَاهُ وَقَالَ: أَحْسَنْتِ، وَأَمَرَ لِي بِخُلْعَةٍ وَمِائَةِ دِينَارٍ، فَحَمَلَ ذَلِكَ إِلَيَّ وَسِرْتُ. قَالَ الْيَزِيدِيُّ: فَعَجِبْتُ مِنْ ذَلِكَ، وَكَانَتْ لَيْلَةُ نَوْبَتِي فِي السَّمَرِ عِنْدَ الْمَأْمُونِ، فَقُلْتُ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ، عِنْدِي حَدِيثٌ مُسْتَطْرَفٌ نَادِرٌ، فَقَالَ: هَاتِ يَا فَضْلُ. فَأَعَدْتُ عَلَيْهِ الْحَدِيثَ عَنْ آخِرِهِ، فَاسْتَحْسَنَهُ وَعَجِبَ مِنْهُ وَقَالَ: مَا قَصَّرَتِ الْجَارِيَةُ فِي حْفَظِ عَهْدِ مَنْ رَبَّاهَا، وَمَا قَصَّرَ الْقَاسِمُ فِي فِعْلِهِ، وَنَحْتَاجُ أَنْ نُقَوِّيَ عَزْمَهُ فِي مِثْلِ هَذَا الْفِعْلِ الْجَمِيلِ الَّذِي هُوَ مَعْدُودٌ فِي مَفَاخِرِ أَيَّامِنَا، فَإِذَا أَصْبَحْتَ فَاغْدُ إِلَى أَحْمَدَ بْنِ أَبِي طَاهِرٍ، وَقُلْ لَهُ: احْتَسِبْ لِلْقَاسِمِ الْعِجْلِيِّ بِثَلَاثَةِ آلَافِ دِينَارٍ مِنْ مُعَامَلَاتِهِ وَأَنْفِذْ لَهُ دَرْزًا يَقْبِضُ الْمَالَ لِذَلِكَ، وَاكْتُبْ أَنْتَ إِلَيْهِ وَعَرِّفْهُ انْتِهَاءَ الْحَالِ إِلَيْنَا وَإِحْمَادَنَا لِمَا اعْتَمَدَ لِيَزْدَادَ حِرْصًا عَلَى انْتِهَازِ الْفُرَصِ فِي مِثْلِ هَذِهِ الْمَكْرُمَةِ، فَبَادَرْتُ لِمَا أَمَرَ بِهِ وَتَنَجَّزْتُ الدَّرْزَ بِالْمَالِ وَجَعَلْتُهُ دَرَجَ كِتَابِي، وَسَلَّمْتُهُ إِلَى صَاحِبِ الْحَرَسِ لِيُنْفِدَهُ عَلَى الْبَرِيدِ، فَلَمْ تَمْضِ [إِلَّا] أَيَّامٌ حَتَّى عَادَ جَوَابُهُ يَشْكُرُنِي، وَيَقُولُ: أَمَّا ثَمَنُ الْجَارِيَةِ فَوَصَلَ، وَاغْتَبَطْتُ بِنِعْمَةِ أَمِيرِ الْمُؤْمِنِينَ فِي تَعْوِيضِي إِلَّا أَنَّهُ مَالٌ أَخْرَجْتُهُ مِنْ فَضْلِ إِحْسَانِهِ، وَمَا أُحِبُّ ارْتِجَاعَهُ، لَكِنِّي قَبِلْتُهُ طَاعَةً، وَحَمَلْتُ إِلَيْكَ مِنْهُ أَلْفًا لِقَضَاءِ حَقِّكَ، وَتَقَدَّمْتُ بِتَفْرِيقِ الْبَاقِي مِنْهُ عَلَى مَنْ بِهَذِهِ الدِّيَارِ مِنْ بَنِي هَاشِمٍ، وَأَعْلَمْتُهُمْ أَنَّ كِتَابَ أَمِيرِ الْمُؤْمِنِينَ وَرَدَ بِأَنَّهُ انْتَهَى إِلَيْهِ اخْتِلَالُ أَحْوَالِهِمْ، فَأَمَرَ بِتَعَهُّدِهِمْ بِذَلِكَ، فَأَكْثِرُوا الشُّكْرَ وَالدُّعَاءَ. قَالَ الْيَزِيدِيُّ: فَأَنْهَيْتُ ذَلِكَ إِلَى أَمِيرِ الْمُؤْمِنِينَ، فَتَهَلَّلَ وَجْهُهُ وَقَالَ: إِنَّهُ لَيَسُرُّنِي أَنْ يَكُونَ مِمَّنِ اتَّسَعَ حَظُّهُ مِنْ خَيْرِ أَيَّامِي جَمَاعَةٌ مِنْهُمُ الْقَاسِمُ بْنُ عِيسَى. أَبُو السَّرِيِّ الْوَاعِظُ مَنْصُورُ بْنُ عَمَّارِ بْنِ كَثِيرٍ، أَبُو السَّرِيِّ الْوَاعِظُ . مِنْ أَهْلِ خُرَاسَانَ. وَقِيلَ: مِنْ أَهْلِ الْبَصْرَةِ، سَكَنَ بَغْدَادَ، وَحَدَّثَ بِهَا عَنْ لَيْثِ بْنِ سَعْدٍ، وَابْنِ لَهِيعَةَ وَغَيْرِهِمَا، رَوَى عَنْهُ: أَبُو بَكْرِ بْنُ عَلِيِّ بْنِ حَزْمٍ. قَالَ: مَنْصُورُ بْنُ عَمَّارٍ، يُكَنَّى أَبَا السَّرِيِّ، قَدِمَ مِصْرَ وَجَلَسَ يَقُصُّ عَلَى النَّاسِ، فَسَمِعَ كَلَامَهُ اللَّيْثُ بْنُ سَعْدٍ، فَاسْتَحْسَنَ قَصَصَهُ وَفَصَاحَتَهُ، فَذَكَرَ أَنَّ اللَّيْثَ قَالَ لَهُ: مَا الَّذِي أَقْدَمَكَ إِلَى بَلَدِنَا؟ قَالَ: طَلَبْتُ أَنْ أَكْسِبَ بِهَا أَلْفَ دِينَارٍ فَقَالَ [لَهُ] اللَّيْثُ: فَهِيَ لَكَ عَلَيَّ وَصُنْ كَلَامَكَ هَذَا الْحَسَنَ، وَلَا تَتَبَذَّلْ. فَأَقَامَ بِمِصْرَ فِي جُمْلَةِ اللَّيْثِ بْنِ سَعْدٍ فِي جِرَايَتِهِ، إِلَى أَنْ خَرَجَ عَنْ مِصْرَ فَدَفَعَ إِلَيْهِ اللَّيْثُ بْنُ سَعْدٍ أَلْفَ دِينَارٍ، وَدَفَعَ إِلَيْهِ بَنُو اللَّيْثِ [أَيْضًا] أَلْفَ دِينَارٍ، فَخَرَجَ وَسَكَنَ بَغْدَادَ [وَتُوُفِّيَ بِهَا. وَكَانَ فِي قَصَصِهِ وَكَلَامِهِ شَيْئًا عَجَبًا لَمْ يَقُصَّ عَلَى النَّاسِ مِثْلَهُ. يَقُولُ سُلَيْمَ بْنَ مَنْصُورِ بْنِ عَمَّارٍ: رَأَيْتُ أَبِي مَنْصُورًا فِي الْمَنَامِ فَقُلْتُ: مَا فَعَلَ بِكَ رَبُّكَ؟ فَقَالَ: إِنَّ الرَّبَّ قَرَّبَنِي وَأَدْنَانِي وَقَالَ [لِي]: يَا شَيْخَ السَّوْءِ، تَدْرِي لِمَ غَفَرْتُ لَكَ؟ قَالَ: فَقُلْتُ: لَا يَا إِلَهِي، قَالَ: إِنَّكَ جَلَسْتَ لِلنَّاسِ مَجْلِسًا فَبَكَّيْتَهُمْ، فَبَكَى فِيهِمْ عَبْدٌ مِنْ عِبَادِي لَمْ يَبْكِ مِنْ خَشْيَتِي قَطُّ. فَغَفَرْتُ لَهُ، وَوَهَبْتُ أَهْلَ الْمَجْلِسِ كُلَّهُمْ لَهُ، وَوَهَبْتُكَ فِيمَنْ وَهَبْتُ لَهُ. يَقُولُ أَبَا الْعَبَّاسِ الْقَاضِيَ: سَمِعْتُ أَبَا الْحُسَيْنِ يَقُولُ: رَأَيْتُ مَنْصُورَ بْنَ عَمَّارٍ فِي الْمَنَامِ، فَقُلْتُ لَهُ: مَا فَعَلَ اللَّهُ بِكَ؟ قَالَ: وَقَفْتُ بَيْنَ يَدَيْهِ فَقَالَ لِي: أَنْتَ الَّذِي كُنْتَ تُزَهِّدُ النَّاسَ فِي الدُّنْيَا وَتُرَغِّبُ عَنْهَا، قُلْتُ: قَدْ كَانَ ذَلِكَ، وَلَكِنْ مَا اتَّخَذْتُ مَجْلِسًا إِلَّا وَبَدَأْتُ بِالثَّنَاءِ عَلَيْكَ. وَ[ثَنَّيْتُ] بِالصَّلَاةِ عَلَى نَبِيِّكَ وَثَلَّثْتُ بِالنَّصِيحَةِ لِعِبَادِكَ. فَقَالَ: صَدَقَ، ضَعُوا لَهُ كُرْسِيًّا فِي سَمَائِي فَمَجِّدْنِي فِي سَمَائِي بَيْنَ مَلَائِكَتِي كَمَا مَجَّدْتَنِي فِي أَرْضِي بَيْنَ عِبَادِي. تُوُفِّيَ مَنْصُورٌ فِي هَذِهِ السَّنَةِ بِبَغْدَادَ، وَقَبْرُهُ ظَاهِرٌ بِمَقْبَرَةِ بَابِ حَرْبٍ قَرِيبًا مِنْ بِشْرٍ الْحَافِي. مُخَّةُ أُخْتُ بِشْرٍ الْحَافِي مُخَّةُ أُخْتُ بِشْرٍ الْحَافِي . وَكَانَ لِبِشْرٍ ثَلَاثُ أَخَوَاتٍ: مُخَّةُ، وَمُضْغَةُ، وَزُبْدَةُ، وَالْمَشْهُورُ بِذِكْرِ الْوَرِعِ مُخَّةُ. قَالَ: عَبْدُ الْوَهَّابِ بْنُ عَبْدِ اللَّهِ الْمُزَنِيُّ، سَمِعْتُ أَبَا بَكْرٍ الْأَحْنَفَ يَقُولُ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ أَحْمَدَ يَقُولُ: جَاءَتْ مُخَّةُ أُخْتُ بِشْرٍ الْحَافِي إِلَى أَبِي، فَقَالَتْ لَهُ: إِنِّي امْرَأَةٌ رَأْسُ مَالِي دَانِقَيْنِ، أَشْتَرِي الْقُطْنَ فَأَغْزِلُهُ وَأَبِيعُهُ بِنِصْفِ دِرْهَمٍ، وَأَتَقَوَّتُ بِدَانِقٍ مِنَ الْجُمُعَةِ إِلَى الْجُمُعَةِ، فَمَرَّ ابْنُ طَاهِرٍ الطَّائِفُ وَمَعَهُ مِشْعَلٌ، فَوَقَفَ يُكَلِّمُ أَصْحَابَ الْمَسَالِحِ فَاسْتَغْنَمْتُ ضَوْءَ الْمِشْعَلِ، فَغَزَلْتُ طَاقَاتٍ، ثُمَّ غَابَ عَنِّي الْمَشْعَلُ فَعَلِمْتُ أَنَّ لِلَّهِ فِيَّ مُطَالَبَةً، فَخَلِّصْنِي خَلَّصَكَ اللَّهُ، فَقَالَ لَهَا: تُخْرِجِينَ الدَّانِقَيْنِ ثُمَّ تَبْقِينَ بِلَا رَأْسِ مَالٍ حَتَّى يُعَوِّضَكِ اللَّهُ خَيْرًا مِنْهُ. قَالَ عَبْدُ اللَّهِ: فَقُلْتُ لِأَبِي: يَا أَبَهْ لَوْ قُلْتَ لَهَا: لَوْ أَخْرَجْتِ الْغَزْلَ الَّذِي فِيهِ الطَّاقَاتُ، فَقَالَ: يَا بُنَيَّ، سُؤَالُهَا لَا يَحْتَمِلُ التَّأْوِيلَ. ثُمَّ قَالَ: مَنْ هَذِهِ؟ قُلْتُ: مُخَّةُ أُخْتُ بِشْرٍ الْحَافِي فَقَالَ: مِنْ هَاهُنَا أَتَيْتُ. وَفِيهَا تُوُفِّيَ مِنَ الْأَعْيَانِ : أَصْبَغُ بْنُ الْفَرَجِ. وَسَعْدَوَيْهِ. وَمُحَمَّدُ بْنُ سَلَامٍ الْبِيكَنْدِيُّ، شَيْخُ الْبُخَارِيِّ. وَأَبُو عُمَرَ الْحَوْضِيُّ. وَسَعِيدُ بْنُ مَسْعَدَةَ أَبُو الْحَسَنِ الْأَخْفَشُ الْأَوْسَطُ الْبَلْخِيُّ ثُمَّ الْبَصْرِيُّ النَّحْوِيُّ. أَخَذَ النَّحْوَ عَنْ سِيبَوَيْهِ وَصَنَّفَ كُتُبًا كَثِيرَةً؛ مِنْهَا كِتَابٌ فِي مَعَانِي الْقُرْآنِ، وَكِتَابُ " الْأَوْسَطِ " فِي النَّحْوِ، وَغَيْرِ ذَلِكَ، وَلَهُ كِتَابٌ فِي الْعَرُوضِ زَادَ فِيهِ بَحْرَ الْخَبَبِ عَلَى الْخَلِيلِ. وَسُمِّيَ الْأَخْفَشُ لِصِغَرِ عَيْنَيْهِ وَضَعْفِ بَصَرِهِ، وَكَانَ أَيْضًا أَجْلَعَ، وَهُوَ الَّذِي لَا تَنْضَمُّ شَفَتَاهُ عَلَى أَسْنَانِهِ، كَانَ أَوَّلًا يُقَالُ لَهُ: الْأَخْفَشُ الصَّغِيرُ. بِالنِّسْبَةِ إِلَى الْأَخْفَشِ الْكَبِيرِ أَبِي الْخَطَّابِ عَبْدِ الْحَمِيدِ بْنِ عَبْدِ الْمَجِيدِ الْهَجَرِيِّ، شَيْخِ سِيبَوَيْهِ وَأَبِي عُبَيْدَةَ، فَلَمَّا ظَهَرَ عَلِيُّ بْنُ سُلَيْمَانَ وَلُقِّبَ بِالْأَخْفَشِ أَيْضًا صَارَ سَعِيدُ بْنُ مَسْعَدَةَ هُوَ الْأَوْسَطُ، وَالْهَجَرِيُّ الْأَكْبَرُ، وَعَلِيُّ بْنُ سُلَيْمَانَ الْأَصْغَرُ. قَالَ الْقَاضِي ابْنُ خِلِّكَانَ: وَكَانَتْ وَفَاتُهُ فِي هَذِهِ السَّنَةِ، وَقِيلَ: سَنَةَ إِحْدَى وَعِشْرِينَ وَمِائَتَيْنِ.
Translation
✧ Mention of the notables who died in this year Ibrāhīm b. Mahdī Ibrāhīm b. Mahdī. A Baghdādī who resided in al-Miṣṣīṣa, so he was called al-Miṣṣīṣī. He narrated from Ibrāhīm b. Saʿd, Ḥammād b. Zayd, and others. Aḥmad b. Ḥanbal, Abū Dāwūd, and ʿAbbās al-Dūrī narrated from him. He was trustworthy (thiqah). Abū Isḥāq al-ʿAdawī, known as Ibn al-Yazīdī al-Baṣrī And he died in this year. Ibrāhīm b. Abī Muḥammad Yaḥyā b. al-Mubārak b. al-Mughīrah, Abū Isḥāq al-ʿAdawī, known as Ibn al-Yazīdī al-Baṣrī. He lived in Baghdād. He had abundant merit and a large share of literary education (adab). He heard from Abū Zayd and al-Aṣmaʿī, and he sat with al-Maʾmūn. He was an excellent poet. He had a compiled book of which the Yazīdīs boast, which is "what agrees in wording and differs in meaning," about seven hundred folios. He mentioned that he began composing it when he was seventeen years old and kept working on it until he reached sixty. He has the book "Maʿādin al-Qurʾān" and a book "[on] the construction of the Kaʿbah and its reports." Abū ʿUthmān al-Wāsiṭī, known as Saʿdawayh al-Bazzār Saʿīd b. Sulaymān, Abū ʿUthmān al-Wāsiṭī, known as Saʿdawayh al-Bazzār. He lived in Baghdād and narrated there from al-Layth b. Saʿd, Zuhayr b. Muʿāwiyah, Ḥammād b. Salamah, and others. Yaḥyā b. Maʿīn, Abū Zurʿah, Abū Ḥātim, and others narrated from him. He was trustworthy (thiqah) and reliable (maʾmūn). He performed the pilgrimage sixty times, except that he made errors in vocalization (yuṣaḥḥif). He was subjected to the inquisition (miḥnah) and he complied. He said: Saʿīd b. Sulaymān, known as Saʿdawayh, trustworthy. After he returned from the inquisition, it was said to him, "What did you do?" He said, "We disbelieved and returned." Saʿdawayh died in Baghdād in this year, in Dhū al-Ḥijjah, at the age of one hundred. Ṣāliḥ b. Isḥāq b. ʿAmr al-Jarmī al-Naḥwī Ṣāliḥ b. Isḥāq b. ʿAmr al-Jarmī al-Naḥwī. The author of the book "al-Mukhtaṣar fī al-Naḥw" (The Compendium on Grammar). He was called al-Jarmī because he used to reside among Jarm [and it is said: rather, he was a client (mawlā) of Jarm]. Jarm is one of the tribes of Yemen. He studied grammar from al-Akhfash and others, and he met Yūnus b. Ḥabīb but did not meet Sībawayh. He studied lexicography (lughah) from Abū ʿUbaydah, Abū Zayd, al-Aṣmaʿī, and their generation. He narrated hadith with chains from Yazīd b. Zurayʿ and others. He had sound belief, abundant knowledge, and he debated al-Farrāʾ, and he silenced al-Farrāʾ. Abū ʿUthmān al-ʿAbdī He died in this year. ʿUbayd b. Ghāḍirah b. Farqad, Abū ʿUthmān al-ʿAbdī. He came to Egypt and narrated there. He died in Shawwāl of this year. ʿAlī b. Razīn, Abū al-Ḥasan al-Khurāsānī ʿAlī b. Razīn, Abū al-Ḥasan al-Khurāsānī. He was the teacher (ustādh) of Abū ʿAbd Allāh al-Maghribī. It was widely reported among people about ʿAlī b. Ruzayn that he drank a sip of water only once every four months. A man from the people of Qarmaysīn asked him about this, and he said, "Yes, and what is there in this?! I asked God (ʿazza wa-jalla) to suffice me the burden of my stomach, and He sufficed me." ʿAlī b. Ruzayn lived one hundred and twenty years. He died in this year and was buried on Mount al-Ṭūr. Abū Dulaf al-ʿIjlī Al-Qāsim b. ʿĪsā b. Idrīs b. Maʿqil, Abū Dulaf al-ʿIjlī, governor of al-Karaj. He was generous, munificent, a valiant hero, and a literary poet. Abū ʿAbd al-Raḥmān al-Thawrī said: Al-Muʿtaṣim asked Abū Dulaf for a gift of a white dog [that he had]. He placed on its neck a short collar of fine leather (kaymakht) and wrote on it: "I enjoin you to treat him well, for he has qualities I never cease to praise; he guides my guest to me in the darkness of night, when the fire's stoker sleeps." Al-Azharī said: In my book, from Sahl al-Dībājī, Aḥmad b. Muḥammad b. al-Faḍl al-Ahwāzī narrated to us, saying: Bakr b. al-Naṭṭāḥ recited to Abū Dulaf: "The model of Abū Dulaf is a whole nation, and the character of Abū Dulaf is an army. And indeed the fates, to the house, are an eye; with the eyes of Abū Dulaf they look." [He said:] So he ordered for him ten thousand dirhams. He went and bought with it a garden at the canal of al-Ubullah. Then he returned the following year and recited to him: "[By you] I bought at the canal of al-Ubullah a garden, upon which is a small palace built high with marble. Beside it is a sister of it that they are offering, and with you is wealth ready for gifts." Abū Dulaf said, "For how much is the other one?" He said, "For ten thousand." He said, "Give it to him." Then he said to him: "Do not come to me next year and say, 'Beside it is another'; for you know that 'beside another' connected to another extends without end." He said: Al-Ḥasan b. ʿAlī al-Rabʿī said: My father narrated to us, saying: I heard al-ʿAttābī say: We gathered at the gate of Abū Dulaf as a group. He had promised us with his wealth from al-Karaj and elsewhere. Then the wealth arrived, and he spread it out on leather mats (anṭāʿ). We sat around him. Then he leaned on the hilt of his sword and began to say: "O visitors! No hand is with you; your favors to me are greater and larger. If you singled me out for hope, then my gratitude to you is more than your gratitude to me. My wealth suffices me: strong armor, a swift horse, and a white sword of pure iron with a helmet." Then he ordered the plundering of that wealth, and each of us took according to his strength. One day al-Maʾmūn said, frowning, to Abū Dulaf: "Are you the one about whom the poet says: The world is but Abū Dulaf, between his presence and his absence. When Abū Dulaf departs, the world departs in his wake." He said, "O Commander of the Faithful! A false testimony, a deceptive saying, the flattery of a supplicant, and a known seeker. More truthful than it is the saying of my sister's son, where he says: 'Let me roam the earth seeking wealth; neither is al-Karaj the world, nor are the people Qāsim. If provisions are in the hand of Qāsim, then may the world not be, nor may Qāsim be.'" Al-Maʾmūn laughed, and his anger subsided. Abū Dulaf died in Baghdād in this year. He said: Dulaf b. Abī Dulaf said: I saw as if a visitor came to me after the death of Abū Dulaf and said, "Answer the amīr." I rose with him, and he brought me into a desolate, rugged house with black walls, roofs and doors torn off. Then he made me climb stairs in it, then he brought me into an upper room. In its walls were traces of fire, and on its floor traces of ashes. There was my father, naked, with his head between his knees. He said to me, as if questioning: "Dulaf?" I said, "Yes, may God set the amīr aright." He began to say: "Convey to our family, and do not hide from them, what we met in the choking barzakh. We were asked about everything we did, so have mercy on my desolation and what I encounter." He said, "Did you understand?" I said, "Yes." He began to say: "If, when we died, we were left alone, death would be the rest of every living being. But when we die, we are resurrected, and we will be asked after that about everything." He said, "Depart." He said: Then I awoke. Al-Ṣūlī said: One day at al-Mubarrad's, we discussed fortunes and people's provisions from unexpected sources. He said, "This occurs often. Among it is the saying of Ibn Abī Fanan in verses whose meaning he intended: 'What have I to do with you? You have burdened me with excess: carrying weapons and the saying of the armored ones, "Halt!" Did you think me one of the men of death, a man who spends evening and morning longing for destruction? Death walks to others, and I dislike it; how then would I walk to it with bare shoulders? Or did you think that the blackness of night emboldened me, or that my heart is in the sides of Abū Dulaf?'" This poem reached Abū Dulaf, and he sent him four thousand dirhams, which came to him unexpectedly. It reached me from al-Faḍl b. Muḥammad b. Abī Muḥammad al-Yazīdī, and he was among the learned, literary men of excellence. He said: A man of the Ḥijāz had a singing slave girl who was a poetess. He was infatuated with her. He became poor in his town, so he traveled with her seeking livelihood. He headed for Baghdād. A group of its people heard of him and sought him for company, but he did not obtain much from them. He saw them eyeing the slave girl and being fond of her, so he cut them off. His poverty intensified, so he headed to Abū Dulaf al-ʿIjlī in al-Karaj and praised him. His poetry was not so good as to require a large reward. He was forced to sell the slave girl. Abū Dulaf bought her from him for three thousand dinars, clothed him, gave him gifts, and provided him with mounts. He departed weeping and sad. He arrived in Baghdād and used to attend my gatherings constantly, complaining of his longing for the slave girl with a complaint that pained me. One day he left my place, then sent me a note saying that he reached his home and found the slave girl, for Abū Dulaf had given her to him as a gift. My soul longed to know the situation, so I went to him and found the slave girl seated, with an elderly woman and a servant. I asked her about her affair. She said: "When I parted from my master, my desolation and grief became great, until I abstained from food and sleep. Abū Dulaf summoned me and comforted me with every fair promise, and offered me wealth. Whenever I was about to answer him, tears choked me, and I could not speak. He did that several times while I remained in my state. Then he treated me harshly and left me in a room set aside for me. I saw no one but a servant [who sometimes] was assigned to guard me, and a slave girl entrusted with serving me. I had composed some verses and attached them to a note, to look at in my solitude. [They are:] 'If al-Qāsim al-ʿIjlī knew what he did, he would return apologizing or lowering his head in shame. What called him to abandon chivalry in separating two companions who were a proverb in love? My master, calamities struck him with what, had it passed by a child, would have made the child an adult. So he sold me as a compelled sale, and excess of remorse after separation turned him into one dazed. I spent the night bereft of patience, weeping, as if I were one stricken and nearing the end. Among co-wives, I am called the stranger; if I slip, I find no one to bear with me. I have not exchanged a companion after his separation, nor has a traitor taken a substitute from me.'" It happened that he passed by the door of the room, and he entered to see whether my condition had lightened. He sat reproaching me, being gentle with me, and hinting in his speech at threatening me. He found me in my first state. He noticed the note, took it, examined it, and said: "Now I despair of you. If I return you to your master, who will return the money to me?" I said, "Ask him to return it to you, or what remains of it, and it is the greater part without doubt. God (ʿazza wa-jalla) will compensate you for the rest." He bowed his head for a while, then said: "Rather, God (ʿazza wa-jalla) will compensate me for the principal. I have returned you to your master, and I grant you what remains with him of your price, for your good faithfulness and your observance of the right of companionship. I will not leave my place until you are on the road. So conceal yourself from me; you are not now in my possession." Then I entered a room in the chamber. He summoned a chair and sat [on it]. He brought this old woman, who is the stewardess of his house, and this servant, and instructed them to guard me until they delivered me to my master. He removed every excuse regarding all that I needed of expenditure, clothing, and riding animals. He carried with me all the furniture and furnishings he had placed in his house. He did not leave the chair until we had gone out from before him. I said, "O my master, two verses have come to me; I ask you to permit me to recite them." He permitted me, and I said: 'God did not create a creature formed of generosity except the prince of munificence, surnamed Abū Dulaf. He had compassion for a sorrowful woman, afflicted by separation, and returned her, seeking reward for her illness.'" His eyes overflowed, and he said, "You have excelled." He ordered for her a robe of honor and one hundred dinars, which was brought to her, and she departed. Al-Yazīdī said: I marveled at that. It was my night of turn for conversation with al-Maʾmūn. I said to him, "O Commander of the Faithful, I have a strange and rare story." He said, "Tell it, O Faḍl." I recounted the story to him from beginning to end. He approved of it and marveled at it, and said: "The slave girl did not fall short in keeping faith with the one who raised her, nor did al-Qāsim fall short in his deed. We need to strengthen his resolve in similar beautiful acts, which are counted among the glories of our days. When morning comes, go to Aḥmad b. Abī Ṭāhir and tell him: Charge to the account of al-Qāsim al-ʿIjlī three thousand dinars from his transactions, and send him a draft (darz) to collect the money for that. Write to him yourself and inform him that the matter has reached us, and our praise for what he undertook, so that he may increase in eagerness to seize opportunities in similar acts of generosity." So I hastened to what he ordered, obtained the draft with the money, placed it in the fold of my letter, and handed it to the chief of the guard to send by courier. Only a few days passed before his reply came thanking me, saying: "The price of the slave girl has arrived, and I rejoiced in the blessing of the Commander of the Faithful in compensating me. However, it is money I spent from his surplus generosity, and I do not like to take it back. But I accepted it in obedience. I have sent to you a thousand of it to fulfill your right, and I have ordered the rest to be distributed among the Hāshimites in these lands. I informed them that the letter of the Commander of the Faithful arrived stating that their condition had come to his attention, and he ordered that they be provided with this. So they increased in thanks and supplication." Al-Yazīdī said: I reported that to the Commander of the Faithful, and his face lit up, and he said, "It pleases me that among those whose share of the good of my days has expanded is a group including al-Qāsim b. ʿĪsā." Abū al-Sarī al-Wāʿiẓ Manṣūr b. ʿAmmār b. Kathīr, Abū al-Sarī al-Wāʿiẓ. From the people of Khurāsān. It is said: from the people of al-Baṣrah. He lived in Baghdād and narrated there from Layth b. Saʿd, Ibn Lahīʿah, and others. Abū Bakr b. ʿAlī b. Ḥazm narrated from him. He said: Manṣūr b. ʿAmmār, surnamed Abū al-Sarī, came to Egypt and sat relating stories (qaṣaṣ) to the people. Al-Layth b. Saʿd heard his speech and admired his storytelling and eloquence. It is mentioned that al-Layth said to him, "What brought you to our country?" He said, "I seek to earn a thousand dinars here." Al-Layth said to him, "Then it is yours, upon me, and preserve this fine speech of yours, and do not debase it." So he stayed in Egypt among the circle of al-Layth b. Saʿd, under his sponsorship, until he left Egypt. Al-Layth b. Saʿd gave him a thousand dinars, and the sons of al-Layth [also] gave him a thousand dinars. He departed and lived in Baghdād [and died there. In his storytelling and speech there was something astonishing, the like of which no one had related to the people]. Sulaym b. Manṣūr b. ʿAmmār says: I saw my father Manṣūr in a dream and said, “What has your Lord done with you?” He said, “The Lord drew me near and brought me close, and said [to me]: ‘O evil old man, do you know why I forgave you?’ I said, ‘No, O my God.’ He said, ‘You sat for the people in a gathering and made them weep, and among them wept a servant of My servants who had never wept from fear of Me. So I forgave him, and I granted the people of the gathering all of them to him, and I granted you among those I granted to him.’” Abū al-ʿAbbās al-Qāḍī says: I heard Abū al-Ḥusayn say: I saw Manṣūr b. ʿAmmār in a dream and said to him, “What has Allah done with you?” He said, “I stood before Him and He said to me: ‘Are you the one who used to make people abstain from this world and turn away from it?’ I said, ‘That was so, but I never took a gathering except that I began with praise of You, then followed with blessings upon Your Prophet, and thirdly with sincere counsel to Your servants.’ He said, ‘He has spoken truth. Place for him a chair in My heaven, and let him glorify Me in My heaven among My angels as he glorified Me in My earth among My servants.’” Manṣūr died in this year in Baghdad, and his grave is visible in the cemetery of Bāb Ḥarb near Bishr al-Ḥāfī. Mukhkhah, sister of Bishr al-Ḥāfī Mukhkhah, sister of Bishr al-Ḥāfī. Bishr had three sisters: Mukhkhah, Muḍghah, and Zubdah; the one famous for piety is Mukhkhah. He said: ʿAbd al-Wahhāb b. ʿAbd Allāh al-Muzanī said: I heard Abū Bakr al-Aḥnaf say: I heard ʿAbd Allāh b. Aḥmad say: Mukhkhah, the sister of Bishr al-Ḥāfī, came to my father and said to him: “I am a woman whose capital is two dāniqs. I buy cotton, spin it, and sell it for half a dirham, and I sustain myself with a dāniq from Friday to Friday. Ibn Ṭāhir passed by on patrol with a torch, and he stopped to speak with the guard-post men, so I took advantage of the torch’s light and spun some threads. Then the torch disappeared from me, and I realized that Allah had a claim against me. So deliver me, may Allah deliver you.” He said to her: “Give out the two dāniqs, then remain with no capital until Allah compensates you with something better.” ʿAbd Allāh said: I said to my father, “O father, if only you had said to her: ‘Give out the spun yarn that contains the threads.’” He said, “O my son, her question does not admit of interpretation.” Then he said, “Who is this?” I said, “Mukhkhah, sister of Bishr al-Ḥāfī.” He said, “It is from here that I have come.” And in this year died among the notables: Aṣbagh b. al-Faraj, Saʿdawayh, and Muḥammad b. Sallām al-Bīkandī, the shaykh of al-Bukhārī, and Abū ʿUmar al-Ḥawḍī, and Saʿīd b. Masʿadah Abū al-Ḥasan al-Akhfash al-Awsaṭ al-Balkhī then al-Baṣrī the grammarian. He studied grammar under Sībawayh and composed many books, among them a book on the meanings of the Qurʾān, the book “al-Awsaṭ” on grammar, and others. He also has a book on prosody in which he added the khahab meter to al-Khalīl’s meters. He was called al-Akhfash because of the smallness of his eyes and weakness of his sight, and he was also ajlaʿ, meaning one whose lips do not close over his teeth. He was first called al-Akhfash al-Ṣaghīr (the Younger) in relation to al-Akhfash al-Kabīr (the Elder) Abū al-Khaṭṭāb ʿAbd al-Ḥamīd b. ʿAbd al-Majīd al-Hajarī, the shaykh of Sībawayh and Abū ʿUbaydah. Then when ʿAlī b. Sulaymān appeared and was also nicknamed al-Akhfash, Saʿīd b. Masʿadah became al-Awsaṭ (the Middle), al-Hajarī al-Akbar (the Eldest), and ʿAlī b. Sulaymān al-Aṣghar (the Youngest). Al-Qāḍī Ibn Khillikān said: His death was in this year, and it is also said: in the year 221 AH.
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