Tarikh (al-Tabari) 3326
The Year 228 AH
ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ أَبُو يَعْقُوبَ الْكَاهِلِيُّ إِسْحَاقُ بْنُ بِشْرِ بْنِ مُقَاتِلٍ، أَبُو يَعْقُوبَ الْكَاهِلِيُّ. مِنْ أَهْلِ الْكُوفَةِ، وَيَرْوِي عَنْ مَالِكٍ، وَأَبِي مَعْشَرٍ، وَكَامِلٍ أَبِي الْعَلَاءِ، وَغَيْرِهِمْ أَحَادِيثَ مُنْكَرَةً. قَالَ أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ: هُوَ كَذَّابٌ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. أَبُو عُثْمَانَ الْعِجْلِيُّ الْخَفَّافُ بَشَّارُ بْنُ مُوسَى، أَبُو عُثْمَانَ الْعِجْلِيُّ الْخَفَّافُ. بَصْرِيُّ الْأَصْلِ، حَدَّثَ عَنْ: أَبِي عَوَانَةَ، وَشَرِيكِ بْنِ عَبْدِ اللَّهِ، رَوَى عَنْهُ: أَحْمَدُ بْنُ حَنْبَلٍ، وَقَالَ: كَانَ صَاحِبَ سُنَّةٍ. وَقَالَ ابْنُ الْمَدِينِيِّ: مَا كَانَ بِبَغْدَادَ أَصْلَبُ مِنْهُ فِي السُّنَّةِ. وَكَانَ يُحْسِنُ الْقَوْلَ فِيهِ. فَأَمَّا يَحْيَى بْنُ مَعِينٍ فَإِنَّهُ لَمْ يُوَثِّقْهُ. وَقَالَ الْفَلَّاسُ: هُوَ ضَعِيفُ الْحَدِيثِ. وَقَالَ الْبُخَارِيُّ: مُنْكَرُ الْحَدِيثِ. قَالَ ابْنُ عَدِيٍّ: قَوْلُ مَنْ وَثَّقَهُ أَقْرَبُ إِلَى الصَّوَابِ مِمَّنْ ضَعَّفَهُ، وَأَرْجُو أَنَّهُ لَا بَأْسَ بِهِ. تُوُفِّيَ فِي رَمَضَانَ هَذِهِ السَّنَةَ. أَبُو أَحْمَدَ الْأَعْوَرُ حَاجِبُ بْنُ الْوَلِيدِ بْنِ مَيْمُونٍ، أَبُو أَحْمَدَ الْأَعْوَرُ. سَمِعَ جَعْفَرَ بْنَ مَيْسَرَةَ، وَبَقِيَّةَ، وَغَيْرَهُمَا، رَوَى عَنْهُ: أَبُو بَكْرِ بْنُ أَبِي الدُّنْيَا، وَالْبَغَوِيُّ، وَكَانَ ثِقَةً، تُوُفِّيَ بِبَغْدَادَ فِي رَمَضَانَ هَذِهِ السَّنَةَ [وَكَانَ أَعْوَرَ]. أَبُو تَمَامٍ الطَّائِيُّ الشَّاعِرُ حَبِيبُ بْنُ أَوْسِ بْنِ الْحَارِثِ بْنِ قَيْسٍ، أَبُو تَمَامٍ الطَّائِيُّ الشَّاعِرُ. وُلِدَ سَنَةَ تِسْعِينَ وَمِائَةٍ، شَامِيُّ الْأَصْلِ، كَانَ بِمِصْرَ فِي حَدَاثَتِهِ يَسْقِي الْمَاءَ فِي الْمَسْجِدِ الْجَامِعِ، ثُمَّ جَالَسَ الْأُدَبَاءَ، وَأَخَذَ عَنْهُمْ، وَكَانَ فَطِنًا، وَكَانَ يُحِبُّ الشِّعْرَ، فَلَمْ يَزَلْ يُعَانِيهِ حَتَّى قَالَ الشِّعْرَ فَأَجَادَ، وَبَلَغَ الْمُعْتَصِمَ خَبَرُهُ، فَحَمَلَهُ إِلَيْهِ وَهُوَ بِسَامُرَّاءَ، فَمَدَحَهُ فَأَجَازَهُ وَقَدَّمَهُ عَلَى الشُّعَرَاءِ، وَقَدَّمَ بَغْدَادَ وَجَالَسَ بِهَا الْأُدَبَاءَ، وَكَانَ ظَرِيفًا، حَسَنَ الْأَخْلَاقِ، كَرِيمَ النَّفْسِ، فَأَقَرَّ لَهُ الشُّعَرَاءُ بِالتَّقَدُّمِ. قَالَ عَلِيُّ بْنُ الْجَهْمِ: كَانَ الشُّعَرَاءُ يَجْتَمِعُونَ كُلَّ جُمُعَةٍ فِي الْقُبَّةِ الْمَعْرُوفَةِ بِهِمْ مِنْ جَامِعِ الْمَدِينَةِ، فَيَتَنَاشَدُونَ الشِّعْرَ، وَيَعْرِضُ كُلُّ وَاحِدٍ مِنْهُمْ عَلَى صَاحِبِهِ مَا أَحْدَثَ مِنَ الْقَوْلِ بَعْدَ مُفَارَقَتِهِمْ فِي الْجُمُعَةِ الَّتِي قَبْلَهَا، فَبَيْنَا أَنَا فِي جُمُعَةٍ مِنْ تِلْكَ الْجُمَعِ، وَدِعْبَلٌ، وَأَبُو الشِّيصِ. وَابْنُ أَبِي فَنَنٍ، وَالنَّاسُ يَسْتَمِعُونَ إِنْشَادَ بَعْضِنَا بَعْضًا، أَبْصَرَتْ شَابًّا فِي أُخْرَيَاتِ النَّاسِ، جَالِسًا فِي زِيِّ الْأَعْرَابِ وَهَيْئَتِهِمْ، فَلَمَّا قَطَعْنَا الْإِنْشَادَ قَالَ لَنَا: قَدْ سَمِعْتُ إِنْشَادَكُمْ مُنْذُ الْيَوْمِ فَاسْمَعُوا إِنْشَادِي، قُلْنَا: هَاتِ، فَأَنْشَدَنَا: فَحْوَاكِ عَيْنٌ عَلَى نَجْوَاكَ يَا مُذَلُ حَتَّامَ لَا يَتَقَضَّى قَوْلُكَ الْخَطَلُ وَإِنَّ أَسْمَعَ مَنْ نَشْكُو إِلَيْهِ جَوًى مَنْ كَانَ أَحْسَنَ شَيْءٍ عِنْدَهُ الْعَذَلُ مَا أَقْبَلَتْ أَوْجُهُ اللَّذَّاتِ سَافِرَةً مُذْ أَدْبَرَتْ بِاللَّوَى أَيَّامُنَا الْأُوَلُ إِنْ شِئْتَ أَنْ لَا تَرَى صَبْرَ الْيَقِينِ بِهَا فَانْظُرْ عَلَى أَيِّ حَالٍ أَصْبَحَ الطَّلَلُ كَأَنَّمَا جَادَ مَغْنَاهُ فَغَيَّرَهُ دُمُوعُنَا يَوْمَ بَانُوا وَهْيَ تَنْهَمِلُ وَلَوْ تَرَانَا وَإِيَّاهُمْ وَمَوْقِفَنَا فِي مَوْقِفِ الْيَأْسِ لِاسْتِهْلَالِنَا زَجَلُ [مِنْ حُرْقَةٍ أَطْلَقَتْهَا فُرْقَةٌ أَسَرَتْ قَلْبًا وَمِنْ غَزَلٍ فِي نَحْرِهِ عَذَلُ] ثُمَّ مَرَّ فِيهَا حَتَّى انْتَهَى إِلَى قَوْلِهِ فِي مَدْحِ الْمُعْتَصِمِ: تَغَايَرَ الشِّعْرُ فِيهِ إِذْ سَهِرْتُ لَهُ حَتَّى ظَنَنْتُ قَوَافِيَهُ سَتَقْتَتِلُ ثُمَّ مَرَّ فِيهَا إِلَى آخِرِهَا. قُلْنَا لَهُ: زِدْنَا. فَأَنْشَدَنَا: وَمَنْ أَلَمَّ بِهَا فَقَالَ سَلَامُ كَمْ حَلَّ عُقْدَةَ صَبْرِهِ الْإِلْمَامُ حَتَّى أَتَى عَلَى آخِرِهَا وَهُوَ يَمْدَحُ الْمَأْمُونَ، فَاسْتَزَدْنَاهُ فَأَنْشَدَنَا قَصِيدَتَهُ الَّتِي أَوَّلُهَا: قَدْكَ اتَّئِدْ أَرْبَيْتَ فِي الْغَلْوَاءِ كَمْ تَعْذِلُونَ وَأَنْتُمُ سُجَرَائِي حَتَّى انْتَهَى إِلَى آخِرِهَا، فَقُلْنَا لَهُ: لِمَنْ هَذَا الشِّعْرُ؟ فَقَالَ: لِمَنْ أَنْشَدَكُمُوهُ، قُلْنَا: وَمَنْ تَكُونُ؟ قَالَ: أَنَا أَبُو تَمَّامٍ حَبِيبُ بْنُ أَوْسٍ الطَّائِيُّ، فَقَالَ لَهُ أَبُو الشِّيصِ: تَزْعُمُ أَنَّ هَذَا الشِّعْرَ لَكَ تَقُولُ: تَغَايَرَ الشِّعْرُ فِيهِ إِذْ سَهِرْتُ لَهُ حَتَّى ظَنَنْتُ قَوَافِيَهُ سَتَقْتَتِلُ قَالَ: نَعَمْ، لِأَنِّي سَهِرْتُ فِي مَدْحِ مَلِكٍ، وَلَمْ أَسْهَرْ فِي مَدْحِ سُوقَةٍ، فَقَرَّبْنَاهُ حَتَّى صَارَ مَعَنَا [فِي مَوْضِعِنَا]، وَلَمْ نَزَلْ نَتَهَادَاهُ بَيْنَنَا وَجَعَلْنَاهُ كَأَحَدِنَا، وَاشْتَدَّ إِعْجَابُنَا بِهِ لِدَمَاثَتِهِ وَظُرْفِهِ وَكَرَمِهِ، وَحُسْنِ طَبْعِهِ، وَجَوْدَةِ شِعْرِهِ، وَكَانَ ذَلِكَ الْيَوْمُ أَوَّلَ يَوْمٍ عَرَفْنَاهُ فِيهِ، ثُمَّ تَرَافَعَتْ حَالُهُ حَتَّى كَانَ مِنْ أَمْرِهِ مَا كَانَ. قَالَ الْحُسَيْنُ بْنُ إِسْحَاقَ: قُلْتُ لِلْبُحْتُرِيِّ: النَّاسُ يَزْعُمُونَ أَنَّكَ أَشْعَرُ مِنْ أَبِي تَمَّامٍ، فَقَالَ: وَاللَّهِ مَا يَنْفَعُنِي هَذَا الْقَوْلَ وَلَا يَضِيرُ أَبَا تَمَّامٍ، وَاللَّهِ مَا أَكَلْتُ الْخُبْزَ إِلَّا بِهِ، وَلَوَدِدْتُ أَنَّ الْأَمْرَ كَمَا قَالُوا، وَلَكِنِّي وَاللَّهِ تَابِعٌ لَهُ، لَائِذٌ بِهِ، أَجِدُ نَسِيمِي يَرْكُدُ عِنْدَ [هَوَائِهِ]، وَأَرْضِي تَنْخَفِضُ عَنْ سَمَائِهِ. وَمِنْ شِعْرِ أَبِي تَمَّامٍ الْمُسْتَحْسَنِ: يَا طَالِبًا مَسْعَاتَهُمْ لِيَنَالَهَا هَيْهَاتَ مِنْكَ غُبَارُ ذَاكَ الْمَوْكِبِ يُعْطِي عَطَاءَ الْمُحْسِنِ الْخَضِلِ النَّدَى عَفْوًا وَيَعْتَذِرُ اعْتِذَارَ الْمُذْنِبِ سَجِرٌ يَطُمُّ عَلَى الْعُفَاةِ وَإِنْ تَهِجْ رِيحُ السُّؤَالِ بِمَدْحِهِ يَغْلَوْلِبِ أَوْلَى الْمَدِيحِ بِأَنْ يَكُونَ مُهَذَّبًا مَا كَانَ مِنْهُ فِي أَغَرِّ مُهَذَّبِ غَرَبَتْ خَلَائِقُهُ وَأَغْرَبَ شَاعِرٌ فِيهِ وَأَحْسَنُ مَغْرِبٍ فِي مَغْرِبِ [لَمَّا كَرُمْتَ نَطَقْتُ فِيكَ بِمَنْطِقٍ حَقٌّ فَلَمْ آثَمْ وَلَمْ أَتَحَوَّبِ] وَلَهُ: فَسَوَاءٌ أَجَابَنِي غَيْرُ دَاعٍ وَدُعَائِي بِالْقَاعِ غَيْرُ مَهِيبِ رُبَّ خَفْضٍ تَحْتَ الشَّرَى وَعَنَاءٍ مِنْ عَنَاءٍ وَنُصْرَةٍ مِنْ شُحُوبِ لَسْتُ أُدْلِي بِحُرْمَةٍ لِي مَزِيدًا فِي وِدَادٍ مِنْكُمْ وَلَا فِي نَصِيبِ غَيْرَ أَنَّ الْعَلِيلَ لَيْسَ بِمَذْمُومٍ عَلَى شَرْحِ حَالِهِ لِلطَّبِيبِ لَوْ رَأَيْنَا التَّثْوِيبَ خُطَّةَ عَجْزٍ مَا شَفَعْنَا الْأَذَانَ بِالتَّثْوِيبِ وَلَهُ: سَتُصْبِحُ الْعِيسُ بِي وَاللَّيْلُ عِنْدَ فَتًى كَثِيرِ ذِكْرِ الرِّضَا فِي سَاعَةِ الْغَضَبِ صَدَفْتُ عَنْهُ فَلَمْ تَصْدِفْ مَوَدَّتُهُ عَنِّي وَعَاوَدَهُ ظَنِّي فَلَمْ يَخِبِ كَالْغَيْثِ إِنْ جِئْتَهُ وَافَاكَ رَيِّقُهُ وَإِنْ تَحَمَّلْتَ عَنْهُ كَانَ فِي الطَّلَبِ كَأَنَّمَا هُوَ فِي أَخْلَاقِهِ أَبَدًا وَإِنْ ثَوَى وَحْدَهُ فِي عَسْكَرٍ لَجِبِ [وَلَهُ فِي أُخْرَى: وَكَأَنَّ قُسًّا فِي عُكَاظٍ يَخْطُبُ وَكَأَنَّ لَيْلَى الْأَخْيَلِيَّةَ تَنْدُبُ وَكَثِيرُ عَزَّةَ يَوْمَ بَيْنٍ يُنْسَبُ وَابْنُ الْمُقَفَّعِ فِي الْيَتِيمَةِ سُهَّبُ وَلَهُ أَيْضًا: أَأَيَّامَنَا مَا كُنْتِ إِلَّا مَوَاهِبًا وَكُنْتِ بِإِسْعَافِ الْحَبِيبِ حَبَائِبَا سَيَغْرُبُ تَجْدِيدٌ لِعَهْدِكَ فِي الْهَوَى فَمَا كُنْتَ فِي الْأَيَّامِ إِلَّا غَرَائِبَا كَوَاعِبَ زَادَتْ فِي لَيَالٍ قَصِيرَةٍ تَخَيَّلْنَ لِي مِنْ حُسْنِهِنَّ كَوَاعِبَا سَلَبْنَ غِطَاءَ الْحُسْنِ عَنْ حَرِّ أَوْجُهٍ تَظَلُّ لِلُبِّ السَّالِبِيهَا سَوَالِبَا وُجُوهٌ لَوَ انَّ الْأَرْضَ فِيهَا كَوَاكِبٌ تَوَقَّدُ لِلسَّارِي لَكُنَّ كَوَاكِبَا سَلِي هَلْ عَمَرْتِ النَّفْرَ وَهْوَ سَبَاسِبٌ وَغَادَرْتِ رَبْعِي مِنْ رِكَابِي سَبَاسِبَا وَغَرَّبْتُ حَتَّى لَمْ أَجِدْ ذِكْرَ مَشْرِقٍ وَشَرَّقْتُ حَتَّى قَدْ نَسِيتُ الْمَغَارِبَا خُطُوبٌ إِذَا لَاقَيْتُهُنَّ رَدَدْنَنِي جَرِيحًا كَأَنِّي قَدْ لَقِيتُ الْكَتَائِبَا وَقَدْ يَكْهُنُ السَّيْفُ الْمُسَمَّى مَنِيَّةً وَقَدْ يَرْجِعُ الْمَرْءُ الْمُظَفَّرُ خَائِبَا وَآفَةُ ذَا أَنْ لَا يُصَادِفَ مَضْرِبًا وَآفَةُ ذَا أَنْ لَا يُصَادِفَ ضَارِبَا وَمَلْآنُ مِنْ ضَغْنٍ كَوَاهُ تَوَقُّلِي إِلَى الْهِمَّةِ الْعُلْيَا سَنَامًا وَغَارِبَا شَهِدْتُ جُسَيْمَاتِ الْعُلَى وَهْوَ غَائِبٌ وَلَوْ كَانَ أَيْضًا شَاهِدًا كَانَ غَائِبَا وَكُنْتُ امْرَءًا أَلْقَى الزَّمَانَ مُسَالِمًا تَعَالَيْتُ لَا أَلْقَاهُ إِلَّا مُحَارِبَا ثُوَى مَالُهُ نَهْبَ الْمَعَالِي فَأَوْجَبَتْ عَلَيْهِ زَكَاةُ الْجُودِ مَا لَيْسَ وَاجِبَا وَتَحْسُنُ فِي عَيْنَيْهِ إِنْ جِئْتَ زَائِرًا وَيَزْدَادُ حُسْنًا كُلَّمَا جِئْتَ طَالِبَا خَدِينُ الْعُلَى أَبْقَى لَهُ الْبَذْلُ وَالتُّقَى عَوَاقِبَ مِنْ عُرْفٍ كَفَتْهُ الْعَوَاقِبَا تَطُولُ اسْتِشَارَاتُ التَّجَارِبِ رَأْيَهُ إِذَا مَا ذَوُو الرَّأْيِ اسْتَشَارُوا التَّجَارِبَا وَلَهُ أَيْضًا: إِذَا أَمَّهُ الْعَافُونَ أَلْفَوْا حِيَاضَهُ مِلَاءً وَأَلْفَوْا رُبْعَهُ غَيْرَ مُحْدِبِ أَخُو عَرَفَاتٍ بَذْلُهُ بَذْلُ مُحْسِنٍ إِلَيْنَا وَلَكِنْ عُذْرُهُ عُذْرُ مُذْنِبِ وَلَهُ أَيْضًا: بَيِّنُ الْبَيْنِ فَقْدُهَا قَلَّ مَا تَعْرِفْ قَعْدًا لِلشَّمْسِ حَتَّى تَعِبَا كُلُّ دَاءٍ يُرْجَى الدَّوَاءُ لَهُ إِلَّا الْقَطِيعَيْنِ مَسَّتْهُ وَشِيَا وَلَهُ: إِذَا الْمَرْءُ لَمْ يَسْتَخْلِصِ الْحَزْمَ نَفْسَهُ فَذُرْوَتُهُ لِلْحَادِثَاتِ وَغَارِبُهْ أَعَاذِلَتِي مَا أَخْشَنَ اللَّيْلَ مَرْكَبًا وَأَخْشَنُ مِنْهُ فِي الْمُلِمَّاتِ رَاكِبُهْ ذَرِينِي وَأَهْوَالَ الزَّمَانِ أَنَالُهَا فَأَهْوَالُهُ الْعُظْمَى تَلَتْهَا رَغَائِبُهْ أَلَمْ تَعْلَمِي أَنَّ الزِّمَاعَ عَلَى السُّرَى أَخُو النَّجْحِ عِنْدَ النَّائِبَاتِ وَصَاحِبُهْ] وَلَهُ: وَإِذَا أَرَادَ اللَّهُ نَشْرَ فَضِيلَةٍ طُوِيَتْ أَتَاحَ لَهَا لِسَانَ حَسُودِ لَوْلَا اشْتِعَالُ النَّارِ فِيمَا جَاوَرَتْ مَا كَانَ يُعْرَفُ طِيبُ عُرْفِ الْعُودِ وَلَهُ: وَطُولُ مَقَامِ الْمَرْءِ فِي الْحَيِّ مُخْلَقٌ لِدِيبَاجَتَيْهِ فَاغْتَرِبْ تَتَجَدَّدِ فَإِنِّي رَأَيْتُ الشَّمْسَ زِيدَتْ مَحَبَّةً إِلَى النَّاسِ إِذْ لَيْسَتْ عَلَيْهِمْ بِسَرْمَدِ [مَحَاسِنُ أَصْنَافِ الْمُغَنِّينَ جُمَّةٌ وَمَا قَصَبَاتُ السَّبْقِ إِلَّا لِمَعْبَدِ وَلَهُ: وَأَنْجَدْتُمُ مِنْ بَعْدِ إِتْهَامِ دَارِكُمْ فَيَا دَمْعُ أَنْجِدْنِي عَلَى سَاكِنِي نَجْدِ لَعَمْرِيَ قَدْ أَخْلَقْتُمُ جَدَّةَ الْبُكَا عَلَيَّ وَجَدَّدْتُمْ بِهِ خُلُقَ الْوَجْدِ كَرِيمٌ مَتَى أَمْدَحْهُ أَمْدَحْهُ وَالْوَرَى مَعِي وَمَتَى مَا لُمْتُهُ لُمْتُهُ وَحْدِي] وَأَيْضًا لَهُ: نَقِّلْ فُؤَادَكَ حَيْثُ شِئْتَ مِنَ الْهَوَى مَا الْحُبُّ إِلَّا لِلْحَبِيبِ الْأَوَّلِ كَمْ مَنْزِلٍ فِي الْأَرْضِ يَأْلَفُهُ الْفَتَى وَحَنِينُهُ أَبَدًا لِأَوَّلِ مَنْزِلِ وَلَهُ أَيْضًا: هُوَ الْبَحْرُ مِنْ أَيِّ النَّوَاحِي أَتَيْتَهُ فَلُجَّتُهُ الْمَعْرُوفُ وَالْجُودُ سَاحِلُهْ تَعَوَّدَ بَسْطَ الْكَفِّ حَتَّى لَوَ انَّهُ ثَنَاهَا لِقَبْضٍ لَمْ تُطِعْهُ أَنَامِلُهْ وَلَوْ لَمْ يَكُنْ فِي كَفِّهِ غَيْرُ نَفْسِهِ لَجَادَ بِهَا فَلْيَتَّقِ اللَّهَ سَائِلُهُ [وَلَهُ: إِذَا آمِلٌ رَجَّاهُ قُرْطُسُ فِي الْمُنَى بِأَسْهُمِهِ حَتَّى لَؤُمِّلَ آمِلُهْ وَلَهُ: إِذَا أَحْسَنَ الْأَقْوَامُ أَنْ يَتَطَاوَلُوا بِلَا مِنَّةٍ أَحَسَنْتَ أَنْ تَتَطَوَّلَا تَعَظَّمْتَ عَنْ ذَاكَ التَّعَظُّمِ بَيْنَهُمْ وَأَوْصَاكَ قَلَّ الْقَدْرُ أَنْ لَا تَنَبَّلَا] وَلَهُ: أَنْتَ فِي حِلٍّ فَزِدْنِي سَقَمًا أَفْنِ صَبْرِي وَاجْعَلِ الدَّمْعَ دَمَا لَيْسَ مِنَّا مَنْ شَكَا عِلَّتَهُ مَنْ شَكَى ظُلْمَ حَبِيبٍ ظَلَمَا [وَلَهُ أَيْضًا: ذَاكَ السُّؤَالُ شَجًى فِي الْخَلْقِ مَقْبُوضٌ مِنْ دُونِهِ شَرَقٌ مِنْ خَلْفِهِ حَوْضُ مُرُوءَةٌ ذَهَبَتْ أَثْمَارُهَا شَبَهٌ وَهْمِيَّةٌ جَوْهَرٌ أَثْمَارُهَا عَرْضُ وَلَهُ أَيْضًا: أَرَى أَلِفَاتٍ قَدْ كُتِبْنَ عَلَى رَأْسِي بِأَقْلَامِ شَيْبٍ فِي مَفَارِقِ قِرْطَاسِ فَإِنْ تَسْأَلِينِي مَنْ يَخُطُّ حُرُوفَهَا فَكَفُّ اللَّيَالِي تَسْتَمِدُّ بِأَنْفَاسِي جَرَتْ فِي قُلُوبِ الْغَانِيَاتِ لَهِبْتَنِي قُشَعْرِيرَةُ مَنْ يَعْدِلْنَ دَانْيَاسِ وَقَدْ كُنْتُ أُجْرِي مِنْ حَشَاهُنَّ مَرَّةً مَجَارِيَ جَارِي الْمَاءِ فِي غُصْنِ الْآسِ فَإِنْ أُمْسِ مِنْ وَصْلِ الْكَوَاعِبِ أَيْسًا فَاخِرًا مَالُ الْعِبَادِ إِلَى الْيَاسِ] وَلَهُ: لَيْسَ الْغَبِيُّ بِسَيِّدٍ فِي قَوْمِهِ لَكِنَّ سَيِّدَ قَوْمِهِ الْمُتَغَابِي قَالَ إِبْرَاهِيمُ بْنُ عَرَفَةَ: سَنَةَ ثَمَانٍ وَعِشْرِينَ فِيهَا مَاتَ أَبُو تَمَّامٍ [الطَّائِيُّ]. وَقِيلَ: سَنَةَ إِحْدَى وَثَلَاثِينَ. وَقِيلَ: سَنَةَ اثْنَتَيْنِ وَثَل?اثِينَ. أَبُو سُلَيْمَانَ الضَّبِّيُّ دَاوُدُ بْنُ عَمْرِو بْنِ زُهَيْرٍ، أَبُو سُلَيْمَانَ الضَّبِّيُّ. سَمِعَ حَمَّادَ بْنَ زَيْدٍ، وَابْنَ عُيَيْنَةَ، سَمِعَ مِنْهُ: يَحْيَى، وَأَحْمَدُ، وَابْنُ أَبِي الدُّنْيَا، وَالْبَغَوِيُّ، وَكَانَ ثِقَةً. وَتُوُفِّيَ فِي صَفَرَ هَذِهِ السَّنَةَ. سَلْمُ بْنُ قَادِمٍ أَبُو اللَّيْثِ سَلْمُ بْنُ قَادِمٍ، أَبُو اللَّيْثِ. سَمِعَ سُفْيَانَ بْنَ عُيَيْنَةَ، وَبَقِيَّةَ، رَوَى عَنْهُ: عَبَّاسٌ الدُّورِيُّ، وَكَانَ ثِقَةً. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ فِي ذِي الْقِعْدَةِ. عُبَيْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ حَفْصِ عُبَيْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ حَفْصِ [بْنِ عُمَرَ] بْنِ مُوسَى بْنِ عُبَيْدِ اللَّهِ بْنِ مَعْمَرٍ، أَبُو عَبْدِ الرَّحْمَنِ التَّيْمِيُّ، وَيُعْرَفُ بِابْنِ عَائِشَةَ؛ لِأَنَّهُ مِنْ وَلَدِ عَائِشَةَ بِنْتِ طَلْحَةَ ابْنِ عُبَيْدِ اللَّهِ التَّيْمِيِّ. سَمِعَ حَمَّادَ بْنَ سَلَمَةَ، وَسُفْيَانَ بْنَ عُيَيْنَةَ، وَخَلْقًا كَثِيرًا، رَوَى عَنْهُ: أَحْمَدُ بْنُ حَنْبَلٍ، وَالْبَرْجَلَانِيَّ، وَإِبْرَاهِيمَ الْحَرْبِيَّ، وَالْبَغَوِيَّ، وَكَانَ مِنْ أَهْلِ الْبَصْرَةِ فَقَدِمَ بَغْدَادَ، وَحَدَّثَ بِهَا، ثُمَّ عَادَ إِلَى الْبَصْرَةِ، وَكَانَ فَصِيحًا أَدِيبًا سَخِيًّا، حَسَنَ الْخُلُقِ، عَارِفًا بِأَيَّامِ النَّاسِ، صَدُوقًا. وَقَالَ إِبْرَاهِيمُ الْحَرْبِيُّ: مَا رَأَتْ عَيْنِي مِثْلَ ابْنِ عَائِشَةَ. قَالَ مُحَمَّدُ بْنُ زَكَرِيَّا الْغَلَّابِيُّ: كُنْتُ عِنْدَ ابْنِ عَائِشَةَ، فَسَأَلَهُ رَجُلٌ أَنْ يَهَبَ لَهُ شَيْئًا، فَنَزَعَ جُبَّةً [سَعِيدِيَّةً] كَانَتْ عَلَيْهِ تُسَاوِي سِتَّةَ دَنَانِيرَ أَوْ سَبْعَةً، فَدَفَعَهَا إِلَيْهِ، فَقَالَ لَهُ وَكِيلُهُ مَا أَخْوَفَنِي عَلَيْكَ أَنْ تَمُوتَ فَقِيرًا، فَقَالَ: كَيْفَ؟ قَالَ: كَانَتْ لَكَ سِتُّ جِبَابٍ فَوَهَبْتَهَا، وَبَقِيَتْ لَكَ هَذِهِ الْجُبَّةُ، فَوَهَبْتَهَا وَهَذَا الشِّتَاءُ مُقْبِلٌ. فَقَالَ: إِلَيْكَ عَنِّي، فَإِنِّي أُرِيدُ أَنْ أَكُونَ كَمَا قَالَ الْأَوَّلُ: وَفَتًى خَلَا مِنْ مَالِهِ وَمِنَ الْمُرُوَّةِ غَيْرُ خَالِي أَعْطَاكَ قَبْلَ سُؤَالِهِ فَكَفَاكَ مَكْرُوهَ السُّؤَالِ وَإِذَا رَأَى لَكَ مَوْعِدًا كَانَ الْفِعَالُ مَعَ الْمَقَالِ لِلَّهِ دَرُّكَ مِنْ فَتًى مَا فِيكَ مِنْ كَرَمِ الْخِصَالِ قَالَ أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ: قَالَ جَدِّي: أَنْفَقَ ابْنُ عَائِشَةَ عَلَى إِخْوَانِهِ أَرْبَعَمِائَةِ أَلْفِ دِينَارٍ [فِي اللَّهِ] حَتَّى الْتَجَأَ إِلَى أَنْ بَاعَ سَقْفَ بَيْتِهِ. قَالَ الْمُصَنِّفُ: كَانَ ابْنُ عَائِشَةَ مَعَ مَعَانِيهِ الْكَامِلَةِ شَدِيدَ الْقُوَّةِ فِي الْيَدَيْنِ، فَكَانَ يُمْسِكُ بِيَمِينِهِ وَيَسَارِهِ شَاتَيْنِ إِلَى أَنْ يُسْلَخَا. وَلَمَّا حَدَّثَ بِوَاسِطٍ وَشَخَصَ إِلَى الْبَصْرَةِ فَاتَ بَعْضَ مَنْ سَمِعَ مِنْهُ الْحَدِيثَ بَعْضُ مَا سَمِعَ، فَأَخَذَ جَرَّةً جَدِيدَةً، فَمَلَأَهَا مَاءً وَغَطَّاهَا، وَمَضَى يَتْبَعُهُ، فَلَمَّا صَارَ إِلَى الْبَطَائِحِ وَعَدِمَ الْمَاءَ الْعَذْبَ أَتَاهُ بِهَا، فَسُرَّ بِذَلِكَ وَفَرَّقَهَا بَيْنَ أَصْحَابِهِ، ثُمَّ قَالَ لَهُ: مَا حَاجَتُكَ ؟ فَقَالَ: فَاتَنِي شَيْءٌ مِنْ حَدِيثِكَ، فَقَرَأَهُ عَلَيْهِ، وَأَعْطَاهُ خَمْسِينَ دِينَارًا، ثُمَّ أَعْطَاهُ دَرَاهِمَ، وَقَالَ: أَنْفِقْ هَذِهِ فِي طَرِيقِكَ حَتَّى تَخْلُصَ لَكَ الْخَمْسُونَ. أَبُو نَصْرٍ التَّمَّارُ تُوُفِّيَ فِي رَمَضَانَ هَذِهِ السَّنَةَ. عَبْدُ الْمَلِكِ بْنُ عَبْدِ الْعَزِيزِ، أَبُو نَصْرٍ التَّمَّارُ. سَمِعَ مَالِكَ بْنَ أَنَسٍ، وَالْحَمَّادِينَ، وَغَيْرَهُمْ، رَوَى عَنْهُ: مُسْلِمُ بْنُ الْحَجَّاجِ فِي صَحِيحِهِ، وَكَانَ عَالِمًا ثِقَةً زَاهِدًا، يُعَدُّ فِي الْأَبْدَالِ، وَكَانَ مِمَّنْ أَجَابَ فِي الْمِحْنَةِ، وَكَانَ أَحْمَدُ يَنْهَى عَنِ الْكِتَابَةِ عَنْهُ وَلَمْ يَخْرُجْ لِلصَّلَاةِ عَلَيْهِ، كُلُّ ذَلِكَ لِيَعْظُمَ أَمْرُ الْقُرَآنِ عِنْدَ النَّاسِ. تُوُفِّيَ أَبُو نَصْرٍ فِي أَوَّلِ يَوْمٍ مِنْ مُحَرَّمٍ هَذِهِ السَّنَةَ، وَقَدْ جَاوَزَ التِّسْعِينَ سَنَةً، وَكَانَ بَصَرُهُ قَدْ ذَهَبَ. أَبُو الْحَسَنِ الْعَامِرِيُّ الْكُوفِيُّ عَلِيُّ بْنُ غَنَّامِ بْنِ عَلِيٍّ، أَبُو الْحَسَنِ الْعَامِرِيُّ الْكُوفِيُّ . كَانَ أَدِيبًا فَقِيهًا حَافِظًا زَاهِدًا، سَمِعَ مِنْ مَالِكِ بْنِ أَنَسٍ، وَحَمَادِ بْنِ زَيْدٍ، وَابْنِ عُيَيْنَةَ، وَغَيْرِهِمْ، سَكَنَ نَيْسَابُورَ، فَوَرَدَ عَبْدَ اللَّهِ بْنَ طَاهِرٍ، فَبَعَثَ إِلَيْهِ يَسْأَلُهُ حُضُورَ مَجَالِسِهِ، فَأَبَى عَلَيْهِ، وَتَشَفَّعَ بِإِسْحَاقَ بْنِ رَاهَوَيْهِ حَتَّى أَعْفَاهُ، ثُمَّ خَرَجَ مِنْ نَيْسَابُورَ فَحَجَّ، ثُمَّ سَكَنَ السُّوسَ إِلَى أَنْ تُوُفِّيَ بِهَا فِي هَذِهِ السَّنَةِ. وَكَانَ لَا يُحَدِّثُ إِلَّا بَعْدَ الْجَهْدِ، وَيَقُولُ: لَيْسَ عَلَيَّ إِلَّا أَنْ أُعَلِّمَ رَجُلًا يَهْتَمُّ بِأَمْرِ دِينِهِ، فَحِينَئِذٍ لَا يَسَعُنِي أَنْ أَمْنَعَهُ، وَكَانَ يَقُولُ: يَفْرَحُ الرَّجُلُ لِدِرْهَمٍ يَسْتَفِيدُهُ وَلَا يَعْلَمُ أَنَّهُ يُحَاسَبُ عَلَيْهِ، وَكَانَ يَقُولُ الْعِلْمُ الْخَشْيَةُ، فَأَمَّا مَعْرِفَةُ الْحَدِيثِ، فَإِنَّمَا هِيَ مَعْرِفَةٌ، وَقَالَ: اتَّقُوا سُؤَالَ اللَّيْلِ. يَعْنِي أَصْحَابَ التَّعَفُّفِ وَالتَّسَتُّرِ. مُحَمَّدُ بْنُ أَبِي بِلَالٍ مُحَمَّدُ بْنُ أَبِي بِلَالٍ . حَدَّثَ عَنْ مَالِكِ بْنِ أَنَسٍ. قَالَ يَحْيَى بْنُ مَعِينٍ: لَيْسَ بِهِ بَأْسٌ. وَتُوُفِّيَ بِبَغْدَادَ هَذِهِ السَّنَةَ. أَبُو عِمْرَانَ الْوَرْكَانِيُّ مُحَمَّدُ بْنُ جَعْفَرِ بْنِ زِيَادِ بْنِ أَبِي هَاشِمٍ، أَبُو عِمْرَانَ الْوَرْكَانِيُّ . مِنْ أَهْلِ خُرَاسَانَ، سَكَنَ بَغْدَادَ، وَحَدَّثَ بِهَا عَنْ إِبْرَاهِيمَ بْنِ سَعْدٍ الزُّهْرِيِّ، وَأَيُّوبَ بْنِ جَابِرٍ الْحَنَفِيِّ، وَمَالِكِ بْنِ أَنَسٍ، وَفُضَيْلِ بْنِ عِيَاضٍ، وَغَيْرِهِمْ رَوَى عَنْهُ: يَحْيَى بْنُ مَعِينٍ وَوَثَّقَهُ، وَعَبَّاسٌ الدُّورِيُّ، وَالْبَغَوِيُّ، وَكَانَ أَحْمَدُ بْنُ حَنْبَلٍ يَكْتُبُ عَنْهُ وَيُوَثِّقُهُ. وَتُوُفِّيَ لِسَبْعٍ بَقِينَ مِنْ رَمَضَانَ هَذِهِ السَّنَةَ. مُحَمَّدُ بْنُ جَعْفَرِ بْنِ أَبِي مُؤَاتِيَةَ الْكَلْبِيُّ مُحَمَّدُ بْنُ جَعْفَرِ بْنِ أَبِي مُؤَاتِيَةَ الْكَلْبِيُّ . بَغْدَادِيٌّ سَكَنَ فَيْدَ، وَتُوُفِّيَ بِهَا، وَحَدَّثَ عَنْ مُحَمَّدِ بْنِ فُضَيْلٍ، وَوَكِيعٍ، وَغَيْرِهِمَا، أَخْرَجَ عَنْهُ الْبُخَارِيُّ فِي صَحِيحِهِ. مُحَمَّدُ بْنُ حَسَّانَ بْنِ خَالِد مُحَمَّدُ بْنُ حَسَّانَ بْنِ خَالِدٍ، أَبُو جَعْفَرٍ السَّمْتِيُّ . سَمِعَ أَبَا يُوسُفَ بْنَ يَعْقُوبَ الْمَاجِشُونِ، وَهُشَيْمَ بْنَ بَشِيرٍ، وَغَيْرَهُمَا. قَالَ يَحْيَى بْنُ مَعِينٍ: لَيْسَ بِهِ بَأْسٌ. وَقَالَ الدَّارَقُطْنِيُّ: ثِقَةٌ يُحَدِّثُ عَنِ الضَّعْفِيِّ. وَتُوُفِّيَ فِي ذِي الْحِجَّةِ مِنْ هَذِهِ السَّنَةِ. مُحَمَّدُ بْنُ عُبَيْدِ اللَّهِ بْنِ عَمْرِو مُحَمَّدُ بْنُ عُبَيْدِ اللَّهِ بْنِ عَمْرِو بْنِ مُعَاوِيَةَ بْنِ عَمْرِو بْنِ عُتْبَةَ بْنِ أَبِي سُفْيَانَ بْنِ حَرْبٍ، أَبُو عَبْدِ الرَّحْمَنِ الْعُتَبِيُّ . بَصْرِيٌّ صَاحِبُ أَخْبَارٍ وَرِوَايَاتٍ لِلْأَدَبِ، حَدَّثَ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ وَغَيْرِهِ، وَكَانَ فَصِيحًا، وَرَوَى عَنْهُ أَبُو حَاتِمٍ، وَالرِّيَاشِيُّ، وَالْكُدَيْمِيُّ، وَغَيْرُهُمْ. أَبُو جَعْفَرٍ الدُّعَاءُ وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. مُحَمَّدُ بْنُ مُصْعَبٍ، أَبُو جَعْفَرٍ [الدُّعَاءُ ] . كَانَ أَحَدَ الْعُبَّادِ الْمَذْكُورِينَ، وَالْقُرَّاءِ الْمَعْرُوفِينَ أَثْنَى عَلَيْهِ أَحْمَدُ بْنُ حَنْبَلٍ، وَوَصَفَهُ بِالسُّنَّةِ، وَقَدْ حَدَّثَ عَنِ ابْنِ الْمُبَارَكِ وَغَيْرِهِ، وَكَانَ يَقُصُّ وَيَدْعُو قَائِمًا، وَكَانَ مُجَابَ الدَّعْوَةِ، وَأَمَرَ بِهِ الْمَأْمُونُ إِلَى الْحَبْسِ، فَلَمَّا دَخَلَهُ رَفَعَ رَأَسَهُ إِلَى السَّمَاءِ، وَقَالَ: أَقْسَمْتُ عَلَيْكَ أَنْ حَبَسْتَنِي عِنْدَهُمُ اللَّيْلَةَ، فَأُخْرِجَ فِي جَوْفِ اللَّيْلِ، فَصَلَّى الْغَدَاةَ فِي مَنْزِلِهِ. قَالَ إِسْمَاعِيلُ بْنُ عَلِيٍّ الْخَطْبِيُّ: سَمِعَتْ حُسَيْنَ بْنَ الْفَهِمِ يَقُولُ - وَذَكَرَ مُحَمَّدُ بْنُ مُصْعَبٍ - فَقَالَ: اسْتَسْقَى مَاءً فَحَطَّتْ بُرَادَةٌ، فَسَمِعَ صَوْتَهَا فَشَهِقَ وَصَاحَ: يَا مُحَمَّدُ بْنَ مُصْعَبٍ، مِنْ أَيْنَ لَكَ فِي النَّارِ بُرَادَةٌ ؟ ثُمَّ رَفَعَ صَوْتَهُ، فَقَرَأَ وَإِنْ يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ. تُوُفِّيَ ابْنُ مُصْعَبٍ فِي ذِي الْحِجَّةِ مِنْ هَذِهِ السَّنَةِ. أَبُو الْحَسَنِ الْبَصْرِيُّ مُسَدَّدُ بْنُ مُسَرْهَدِ بْنِ مُسَرْبَلِ بْنِ مُغَرْبَلِ بْنِ مُطَرْبِلٍ، أَبُو الْحَسَنِ الْبَصْرِيُّ . رَوَى ابْنُ مَاكُولَا، عَنْ أَبِي عَلِيٍّ الْخَالِدِيِّ: أَنَّهُ مُسَدَّدُ بْنُ مُسَرْهَدِ بْنِ مُسَرْبَلِ بْنِ مُغَرْبَلِ بْنِ [مُرَعْبَلِ ] بْنِ أَرَنْدَلِ بْنِ سَرَنْدَلِ بْنِ عَرَنْدَلِ بْنِ مَاشِكِ بْنِ الْمُسْتَوْرِدِ الْأَسَدِيُّ. قَالَ أَحْمَدُ بْنُ يُونُسَ الرَّقِّيُّ: جِئْتُ إِلَى أَبِي نُعَيْمٍ بِالْكُوفَةِ فَقَالَ لِي: مَنْ مُحَدِّثُ الْبَصْرَةِ ؟ قُلْتُ: مُسَدَّدُ بْنُ مُسَرْهَدِ بْنِ مُسَرْبَلٍ الْأَسَدِيُّ، فَقَالَ: لَوْ كَانَتْ [فِي ] هَذِهِ التَّسْمِيَةِ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ لَكَانَتْ رُقْيَةَ الْعَقْرَبِ. سَمِعَ مُسَدَّدٌ مِنْ أَبِي عَوَانَةَ، وَحَمَادِ بْنِ زَيْدٍ. وَمَاتَ فِي سَنَةِ ثَمَانٍ وَعِشْرِينَ وَمِائَتَيْنِ وَكَانَ مَرْضِيًّا. أَبُو مُحَمَّدٍ الْهَرَوِيُّ نُعَيْمُ بْنُ الْهَيْصَمِ، أَبُو مُحَمَّدٍ الْهَرَوِيُّ . سَكَنَ بَغْدَادَ، وَحَدَّثَ بِهَا عَنْ فَرَجِ بْنِ فَضَالَةَ، وَأَبِي عَوَانَةَ، رَوَى عَنْهُ: الْبَغَوِيُّ، وَكَانَ ثِقَةً. تُوُفِّيَ فِي شَوَّالِ هَذِهِ السَّنَةِ. يَحْيَى بْنُ عَبْدِ الْحَمِيدِ يَحْيَى بْنُ عَبْدِ الْحَمِيدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ مَيْمُونِ بْنِ عَبْدِ الرَّحْمَنِ - وَمَيْمُونٌ يُلَقَّبُ بِسَمِينٍ - وَيُكَنَّى يَحْيَى: أَبَا زَكَرِيَّا، الْحِمَّانِيُّ الْكُوفِيُّ. قَدِمَ بَغْدَادَ وَحَدَّثَ بِهَا عَنْ إِبْرَاهِيمَ بْنِ سَعْدٍ، وَشَرِيكٍ، وَحَمَادِ بْنِ زَيْدٍ، وَسُفْيَانَ بْنِ عُيَيْنَةَ، وَأَبِي بَكْرِ بْنِ عَيَّاشٍ، رَوَى عَنْهُ: ابْنُ أَبِي الدُّنْيَا، وَالْبَغَوِيُّ. وَكَانَ ثِقَةً تُوُفِّيَ فِي رَمَضَانَ هَذِهِ السَّنَةَ. قَالَ يَحْيَى: هُوَ صَدُوقٌ مَشْهُورٌ بِالْكُوفَةِ مِثْلُهُ لَا يُقَالُ فِيهِ إِلَّا مِنْ حَسَدٍ. وَفِي رِوَايَةٍ عَنْهُ قَالَ: هُوَ ثِقَةٌ وَأَبَوْهُ ثِقَةٌ. وَقَالَ أَحْمَدُ بْنُ حَنْبَلٍ: كَانَ يَكْذِبُ جِهَارًا. [تُوُفِّيَ بِسُرَّ مَنْ رَأَى فِي رَمَضَانِ هَذِهِ السَّنَةِ ]. وَفِيهَا تُوُفِّيَ أَبُو سُلَيْمَانَ دَاوُدُ الْأَشْقَرُ السِّمْسَارُ الْمُحَدِّثُ. وَمِمَّنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ : الْعَيْشِيُّ، وَأَبُو الْجَهْمِ.
Translation
✧ Mention of the notables who died this year Abū Yaʿqūb al-Kāhilī Isḥāq b. Bishr b. Muqātil, Abū Yaʿqūb al-Kāhilī. From the people of Kufa, and he narrated from Mālik, Abū Maʿshar, Kāmil Abū al-ʿAlāʾ, and others, objectionable hadiths. Abū Bakr b. Abī Shaybah said: He is a liar. He died in this year. Abū ʿUthmān al-ʿIjlī al-Khaffāf Bashshār b. Mūsā, Abū ʿUthmān al-ʿIjlī al-Khaffāf. Of Basran origin. He narrated from Abū ʿAwānah and Sharīk b. ʿAbd Allāh. Narrated from him: Aḥmad b. Ḥanbal, and he said: He was a follower of the Sunnah. Ibn al-Madīnī said: There was no one in Baghdad firmer than him in the Sunnah. And he spoke well of him. As for Yaḥyā b. Maʿīn, he did not declare him trustworthy. Al-Fallās said: He is weak in hadith. Al-Bukhārī said: His hadith is objectionable. Ibn ʿAdī said: The statement of those who declared him trustworthy is closer to the truth than those who weakened him, and I hope there is no harm in him. He died in Ramadan of this year. Abū Aḥmad al-Aʿwar Ḥājib b. al-Walīd b. Maymūn, Abū Aḥmad al-Aʿwar. He heard Jaʿfar b. Maysarah, Baqiyyah, and others. Narrated from him: Abū Bakr b. Abī al-Dunyā and al-Baghawī. He was trustworthy. He died in Baghdad in Ramadan of this year, and he was one-eyed. Abū Tammām al-Ṭāʾī, the poet Ḥabīb b. Aws b. al-Ḥārith b. Qays, Abū Tammām al-Ṭāʾī, the poet. He was born in the year 190 AH, of Syrian origin. In his youth he was in Egypt, serving water in the congregational mosque. Then he sat with men of letters and learned from them. He was astute and loved poetry, and he kept practicing it until he composed poetry and excelled. News of him reached al-Muʿtaṣim, who had him brought to him while he was in Samarra. He praised him, and he rewarded him and gave him precedence over the poets. He went to Baghdad and sat with the literati there. He was witty, of good character, generous of soul, and the poets acknowledged his preeminence. ʿAlī b. al-Jahm said: The poets used to gather every Friday in the dome known for them in the mosque of the city. They would recite poetry to one another, and each would present to his companion what he had newly composed since their separation on the previous Friday. While I was in one of those gatherings, with Diʿbil, Abū al-Shīṣ, Ibn Abī Fanan, and the people listening to our recitations, I noticed a young man in the back rows of the people, sitting in the attire and appearance of the Bedouins. When we finished reciting, he said to us: I have heard your recitations today, so listen to my recitation. We said: Bring it forth. He recited to us: Your eye is fixed on your secret conversation, O you who are humbled; how long will your erroneous speech not cease? And the one to whom we complain of passion is the most understanding, The one who has the best thing in his view is blame. The faces of pleasures did not come forth unveiled Since our early days turned away at al-Liwā. If you wish not to see the patience of certainty in them, Look at the state in which the ruins have become. It is as if the rain generously fell on its abode and altered it, Our tears on the day they departed, while they poured down. If you saw us and them and our standing In the station of despair, our wailing would be a clamor. [From a burning that separation unleashed, capturing A heart, and from flirtation in whose bosom is blame.] Then he continued in it until he reached his saying in praise of al-Muʿtaṣim: The poetry became jealous of him when I stayed up for him, So that I thought his rhymes would fight one another. Then he went through it to its end. We said to him: Give us more. He recited to us: How many greetings did he untie the knot of his patience with his visitation, Whoever visited her and said: Peace. Until he completed it, praising al-Maʾmūn. We asked for more, and he recited his poem that begins: Enough, hold back; you have exceeded in excess. How long will you blame, while you are my partners? Until he reached its end. We said to him: Whose poetry is this? He said: It belongs to the one who recited it to you. We said: And who are you? He said: I am Abū Tammām Ḥabīb b. Aws al-Ṭāʾī. Abū al-Shīṣ said to him: You claim that this poetry is yours, saying: The poetry became jealous of him when I stayed up for him, So that I thought his rhymes would fight one another. He said: Yes, because I stayed up praising a king, and I did not stay up praising a commoner. So we brought him close until he became one of us [in our place], and we kept passing him among ourselves and made him like one of us. Our admiration for him grew intense because of his gentleness, wit, generosity, good nature, and excellent poetry. That day was the first day we came to know him. Then his situation rose until his affair became what it became. Al-Ḥusayn b. Isḥāq said: I said to al-Buḥturī: People claim that you are a better poet than Abū Tammām. He said: By God, this statement does not benefit me nor harm Abū Tammām. By God, I have not eaten bread except through him, and I wish the matter were as they say, but by God, I am a follower of his, seeking refuge with him. I find my breeze subside before his air, and my earth lower than his sky. Among the admired poetry of Abū Tammām: O seeker of their noble deeds to attain them, Far from you is the dust of that procession. He gives the gift of the generous benefactor, moist with bounty, Spontaneously, and apologizes with the apology of the guilty. A sea that overflows upon the seekers, and if the wind Of asking stirs with his praise, it becomes turbulent. The most deserving praise to be refined Is that which is directed at a noble refined one. His character set in the west, and a poet became strange In him, and the best west is in the west. [When you were generous, I spoke about you with speech That is true, so I did not sin nor was I distressed.] And he also has: It is the same whether one answers me without being called, Or my call in the empty land is without awe. Many a lowering under the thorn tree and toil From toil, and help from emaciation. I do not claim a sanctity for myself as an increase In affection from you, nor in a share. Except that the sick person is not blamed For explaining his condition to the physician. If we considered the second call to prayer a sign of incapacity, We would not have followed the call to prayer with the second call. And he also has: The camels will set out with me while the night belongs to a young man Who often remembers satisfaction in the hour of anger. I turned away from him, but his affection did not turn away From me, and my opinion of him returned, and it did not fail. Like rain: if you come to it, its first drop meets you, And if you depart from it, it is in pursuit. It is as if he is always in his character, Even if he stays alone, in a clamorous army. [And he has in another poem: It is as if Quss in ʿUkāẓ is delivering a sermon, And as if Laylā al-Akhyaliyyah is lamenting. And Kathīr ʿAzzah on the day of separation is being attributed, And Ibn al-Muqaffaʿ in al-Yatīmah is fluent. And he also has: O our days, you were nothing but gifts, And by granting the beloved's request, you were beloved. A renewal of your covenant in love will set, For you were in the days nothing but wonders. Maidens with swelling breasts increased in short nights, They appeared to me from their beauty as maidens with swelling breasts. They stripped the covering of beauty from hot faces That remain as spoils for the mind that strips them. Faces, if the earth had stars in them Burning for the night traveler, they would be stars. Ask whether you inhabited al-Nafr while it was a desert, And you left my abode from my mounts a desert. I traveled west until I found no mention of east, And traveled east until I forgot the wests. Calamities that when I met them turned me back Wounded, as if I had met the battalions. A sword named death may be ineffective, And a victorious man may return disappointed. The defect of this is that it finds no place to strike, And the defect of that is that it finds no striker. And one full of rancor, whom my climbing cauterized To the highest aspiration, hump and withers. I witnessed the small deeds of eminence while he was absent, And if he were also present, he would be absent. I was a man who met time as a peacemaker, I exalted myself; I do not meet it except as a warrior. His wealth lay as spoil of high deeds, so it obliged Upon him the zakat of generosity that was not obligatory. He appears beautiful in your eyes if you come as a visitor, And increases in beauty every time you come as a seeker. The friend of eminence, giving and piety preserved for him Outcomes of kindness that sufficed him from consequences. The consultations of experiences lengthen his opinion When those of opinion consult experiences.] And he also has: When the seekers head for him, they find his pools Full, and they find his abode not rugged. A brother of ʿArafāt, his giving is the giving of a benefactor To us, but his excuse is the excuse of a guilty one. And he also has: Her loss is clear separation, how little You know a sitting for the sun until you tire. Every disease has hoped-for cure, Except the two severances that touched her and marked her with white hairs. And he has: If a man does not make prudence his own, His peak and withers are for calamities. O my blamer, how rough is the night as a mount, And rougher than it in misfortunes is its rider. Leave me and the terrors of time; I will attain them, For its greatest terrors are followed by its desires. Did you not know that determination upon night travel Is the brother of success in misfortunes and its companion.] And he has: When God wants to spread a virtue that was hidden, He provides for it the tongue of an envier. Were it not for the flame of fire in what it surrounds, The good fragrance of aloeswood would not be known. And he has: A man's long stay among the tribe wears out His two garments, so go abroad and be renewed. For I saw the sun increased in love To people when it was not perpetual over them. [The excellences of the kinds of singers are many, And the winning arrows are only for Maʿbad. And he has: You went to Najd after your abode was in Tihāmah, So, O tears, help me against the dwellers of Najd. By my life, you have worn out the newness of weeping Upon me, and renewed thereby the character of passion. A generous man: whenever I praise him, I praise him while all people Are with me, and whenever I blame him, I blame him alone.] He also has: Move your heart wherever you wish in love, Love is only for the first beloved. How many a dwelling on earth does a young man frequent, But his longing is always for the first dwelling. And he also has: He is the sea; from whichever direction you come to it, Its deep is kindness and generosity is its shore. He became accustomed to extending his hand, so that if he Bent it to withhold, his fingers would not obey him. If there were nothing in his hand but his own soul, He would give it, so let the beggar fear God. [And he has: When a hoper hopes for him, a target in his hopes, With his arrows, until the hoper is hoped for. And he has: When people do well to boast Without reminding of favors, you do well to bestow. You were too great for that pride among them, And little worth advised you not to be noble.] And he has: You are absolved, so increase my illness. Exhaust my patience and make the tears blood. He is not of us who complains of his ailment; Whoever complains of the injustice of a beloved who wrongs. [And he also has: That question is a splinter in the throat, a constriction, Before it is a choking, behind it is a pool. A manliness whose fruits have become resemblance, An imaginary essence whose fruits are honor. And he also has: I see thousands written on my head With pens of white hair in the partings of paper. If you ask me who writes its letters, The hand of the nights draws ink from my breaths. In the hearts of the maidens ran a shiver Of those who turn aside from Danias. I used to make flow from their insides once The courses of flowing water in a myrtle branch. If I have become despairing of union with the maidens, Then boasting, the wealth of servants has turned to despair.] And he has: The stupid one is not a master among his people, But the master of his people is the one who feigns stupidity. Ibrāhīm b. ʿArafah said: In the year 228, Abū Tammām al-Ṭāʾī died. It is also said: in the year 231, and it is said: in the year 232. Abū Sulaymān al-Ḍabbī Dāwūd b. ʿAmr b. Zuhayr, Abū Sulaymān al-Ḍabbī. He heard Ḥammād b. Zayd and Ibn ʿUyaynah. Heard from him: Yaḥyā, Aḥmad, Ibn Abī al-Dunyā, and al-Baghawī. He was trustworthy. He died in Safar of this year. Salm b. Qādim Abū al-Layth Salm b. Qādim, Abū al-Layth. He heard Sufyān b. ʿUyaynah and Baqiyyah. Narrated from him: ʿAbbās al-Dūrī. He was trustworthy. He died in this year in Dhū al-Qaʿdah. ʿUbayd Allāh b. Muḥammad b. Ḥafṣ ʿUbayd Allāh b. Muḥammad b. Ḥafṣ [b. ʿUmar] b. Mūsā b. ʿUbayd Allāh b. Maʿmar, Abū ʿAbd al-Raḥmān al-Taymī, known as Ibn ʿĀʾishah, because he was from the descendants of ʿĀʾishah bt. Ṭalḥah b. ʿUbayd Allāh al-Taymī. He heard Ḥammād b. Salamah, Sufyān b. ʿUyaynah, and many others. Narrated from him: Aḥmad b. Ḥanbal, al-Barjalānī, Ibrāhīm al-Ḥarbī, and al-Baghawī. He was from Basra, then came to Baghdad and narrated there, then returned to Basra. He was eloquent, literary, generous, good in character, knowledgeable about the events of people, and truthful. Ibrāhīm al-Ḥarbī said: My eyes have not seen the like of Ibn ʿĀʾishah. Muḥammad b. Zakariyyā al-Ghallābī said: I was with Ibn ʿĀʾishah when a man asked him to give him something. He took off a Saʿīdī cloak that was on him, worth six or seven dinars, and gave it to him. His agent said to him: How I fear that you will die poor! He said: How? He said: You had six cloaks and you gave them away, and this cloak remained to you, and you gave it away, and winter is coming. He said: Get away from me, for I want to be as the first one said: And a young man empty of his wealth, But not empty of manliness. He gives you before you ask, And spares you the hardship of asking. And when he sees a promise to you, His action matches his words. May God reward you, what a young man, In you is generosity of qualities. Abū Bakr b. Abī Shaybah said: My grandfather said: Ibn ʿĀʾishah spent on his brothers four hundred thousand dinars [for God's sake] until he was forced to sell the roof of his house. The compiler said: Ibn ʿĀʾishah, along with his complete merits, was very strong in his hands. He would hold with his right and left two sheep until they were skinned. When he narrated in Wāsiṭ and then went to Basra, some of what someone who heard from him missed part of what he had heard. He took a new jar, filled it with water, covered it, and followed him. When he reached the marshes and fresh water was scarce, he brought it to him. He was pleased and distributed it among his companions. Then he said to him: What is your need? He said: Part of your hadith escaped me. So he read it to him and gave him fifty dinars, then gave him dirhams and said: Spend these on your way so that the fifty remain intact for you. Abū Naṣr al-Tammār He died in Ramadan of this year. ʿAbd al-Malik b. ʿAbd al-ʿAzīz, Abū Naṣr al-Tammār. He heard Mālik b. Anas, the two Ḥammāds, and others. Narrated from him: Muslim b. al-Ḥajjāj in his Ṣaḥīḥ. He was a scholar, trustworthy, ascetic, counted among the substitutes. He was among those who answered during the miḥnah (inquisition). Aḥmad forbade writing from him and did not attend his funeral prayer, all that in order to magnify the matter of the Qurʾan among the people. Abū Naṣr died on the first day of Muḥarram of this year, having passed ninety years, and his sight had gone. Abū al-Ḥasan al-ʿĀmirī al-Kūfī ʿAlī b. Ghannām b. ʿAlī, Abū al-Ḥasan al-ʿĀmirī al-Kūfī. He was a man of letters, a jurist, a memorizer, and an ascetic. He heard from Mālik b. Anas, Ḥammād b. Zayd, Ibn ʿUyaynah, and others. He settled in Naysābūr. ʿAbd Allāh b. Ṭāhir arrived, and he sent to him asking him to attend his gatherings, but he refused him, and he interceded with Isḥāq b. Rāhawayh until he excused him. Then he left Naysābūr and performed the pilgrimage. Then he settled in al-Sūs until he died there in this year. He would not transmit ḥadīth except after great effort, and he said: “It is only incumbent upon me to teach a man who is concerned with the affair of his religion; in that case, I cannot withhold it from him.” He used to say: “A man rejoices over a dirham he acquires and does not know that he will be held to account for it.” And he used to say: “Knowledge is fear of God. As for knowledge of ḥadīth, it is only knowledge.” And he said: “Beware of the questioners of the night,” meaning the people of abstinence and concealment. Muḥammad b. Abī Bilāl Muḥammad b. Abī Bilāl. He transmitted from Mālik b. Anas. Yaḥyā b. Maʿīn said: “There is no harm in him.” He died in Baghdād in this year. Abū ʿImrān al-Warkānī Muḥammad b. Jaʿfar b. Ziyād b. Abī Hāshim, Abū ʿImrān al-Warkānī. From the people of Khurāsān. He settled in Baghdād and transmitted there from Ibrāhīm b. Saʿd al-Zuhrī, Ayyūb b. Jābir al-Ḥanafī, Mālik b. Anas, Fuḍayl b. ʿIyāḍ, and others. Those who narrated from him include: Yaḥyā b. Maʿīn, who declared him trustworthy, ʿAbbās al-Dūrī, and al-Baghawī. Aḥmad b. Ḥanbal used to write from him and declare him trustworthy. He died with seven nights remaining of Ramaḍān in this year. Muḥammad b. Jaʿfar b. Abī Muʾātiyah al-Kalbī Muḥammad b. Jaʿfar b. Abī Muʾātiyah al-Kalbī. A Baghdādī who settled in Fayd and died there. He transmitted from Muḥammad b. Fuḍayl, Wakīʿ, and others. Al-Bukhārī cited him in his Ṣaḥīḥ. Muḥammad b. Ḥassān b. Khālid Muḥammad b. Ḥassān b. Khālid, Abū Jaʿfar al-Samtī. He heard Abū Yūsuf b. Yaʿqūb al-Mājishūn, Hushaym b. Bashīr, and others. Yaḥyā b. Maʿīn said: “There is no harm in him.” Al-Dāraquṭnī said: “He is trustworthy, though he transmits from weak narrators.” He died in Dhū al-Ḥijjah of this year. Muḥammad b. ʿUbayd Allāh b. ʿAmr Muḥammad b. ʿUbayd Allāh b. ʿAmr b. Muʿāwiyah b. ʿAmr b. ʿUtbah b. Abī Sufyān b. Ḥarb, Abū ʿAbd al-Raḥmān al-ʿUtbī. A Baṣran, a possessor of historical reports and transmissions of literature. He transmitted from Sufyān b. ʿUyaynah and others. He was eloquent. Those who narrated from him include Abū Ḥātim, al-Riyāshī, al-Kudaymī, and others. Abū Jaʿfar al-Duʿāʾ He died in this year. Muḥammad b. Muṣʿab, Abū Jaʿfar al-Duʿāʾ. He was one of the renowned worshippers and well-known Qurʾān reciters. Aḥmad b. Ḥanbal praised him and described him as adhering to the Sunnah. He transmitted from Ibn al-Mubārak and others. He used to preach and supplicate while standing, and his supplications were answered. Al-Maʾmūn ordered him to prison. When he entered it, he raised his head to the sky and said: “I adjure You that You not keep me with them tonight.” So he was taken out in the middle of the night, and he prayed the morning prayer in his own house. Ismāʿīl b. ʿAlī al-Khaṭbī said: I heard Ḥusayn b. al-Fahm say, while mentioning Muḥammad b. Muṣʿab: “He asked for water, and a metal file fell, and he heard its sound. He gasped and cried out: ‘O Muḥammad b. Muṣʿab, how can you have a file in the Fire?’ Then he raised his voice and recited: ‘And if they cry for help, they will be helped with water like molten brass’ (Qurʾān 18:29).” Ibn Muṣʿab died in Dhū al-Ḥijjah of this year. Abū al-Ḥasan al-Baṣrī Musaddad b. Musarhad b. Musarbal b. Mugharbal b. Muṭarbil, Abū al-Ḥasan al-Baṣrī. Ibn Mākūlā narrated from Abū ʿAlī al-Khālidī that he is Musaddad b. Musarhad b. Musarbal b. Mugharbal b. Muraʿbal b. Arandal b. Sarandal b. ʿArandal b. Māshik b. al-Mustawrid al-Asadī. Aḥmad b. Yūnus al-Raqqī said: “I came to Abū Nuʿaym in al-Kūfah, and he said to me: ‘Who is the muḥaddith of al-Baṣrah?’ I said: ‘Musaddad b. Musarhad b. Musarbal al-Asadī.’ He said: ‘If this naming contained “In the name of God, the Compassionate, the Merciful,” it would be a charm against scorpions.’” Musaddad heard from Abū ʿAwānah and Ḥammād b. Zayd. He died in the year 228 AH, and he was well-regarded. Abū Muḥammad al-Harawī Nuʿaym b. al-Hayṣam, Abū Muḥammad al-Harawī. He settled in Baghdād and transmitted there from Faraj b. Faḍālah and Abū ʿAwānah. Those who narrated from him include: al-Baghawī. He was trustworthy. He died in Shawwāl of this year. Yaḥyā b. ʿAbd al-Ḥamīd Yaḥyā b. ʿAbd al-Ḥamīd b. ʿAbd al-Raḥmān b. Maymūn b. ʿAbd al-Raḥmān—and Maymūn was nicknamed Samīn—and Yaḥyā had the kunyah Abū Zakariyyā, al-Ḥimmānī al-Kūfī. He came to Baghdād and transmitted there from Ibrāhīm b. Saʿd, Sharīk, Ḥammād b. Zayd, Sufyān b. ʿUyaynah, and Abū Bakr b. ʿAyyāsh. Those who narrated from him include Ibn Abī al-Dunyā and al-Baghawī. He was trustworthy. He died in Ramaḍān of this year. Yaḥyā said: “He is truthful and well-known in al-Kūfah; nothing is said against someone like him except out of envy.” In another narration from him, he said: “He is trustworthy, and his father is trustworthy.” Aḥmad b. Ḥanbal said: “He used to lie openly.” He died in Surra man raʾā in Ramaḍān of this year. In this year also died Abū Sulaymān Dāwūd al-Ashqar al-Simsār, the muḥaddith. Among the notable people who died in this year: al-ʿAyshī and Abū al-Jahm.
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