Tarikh (al-Tabari) 3370
The Year 247 AH
ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ الْحَسَنُ بْنُ الْجُنَيْدِ بْنِ أَبِي جَعْفَرٍ الْبَلْخِيُّ الْحَسَنُ بْنُ الْجُنَيْدِ [بْنِ ] أَبِي جَعْفَرٍ، [الْبَلْخِيُّ ] . بَلْخِيُّ الْأَصْلِ، حَدَّثَ عَنْ وَكِيعٍ وَغَيْرِهِ، رَوَى عَنْهُ ابْنُ أَبِي الدُّنْيَا. أَبُو عَبْدِ الرَّحْمَنِ الْأَذْرَمِيُّ وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ إِسْحَاقَ، أَبُو عَبْدِ الرَّحْمَنِ الْأَذْرَمِيُّ . سَمِعَ سُفْيَانَ بْنَ عُيَيْنَةَ، وَغُنْدَرًا، وَهُشَيْمَ بْنَ بَشِيرٍ، وَ [إِسْمَاعِيلَ ] بْنَ عَلِيَّةَ وَغَيْرَهُمْ، رَوَى عَنْهُ: أَبُو حَاتِمٍ الرَّازِيُّ، وَقَالَ: كَانَ ثِقَةً، وَأَبُو دَاوُدَ السِّجِسْتَانِيُّ وَابْنُهُ، وَابْنُ صَاعِدٍ وَغَيْرُهُمْ. وَقَدْ كَانَ الْوَاثِقُ اسْتَحْضَرَ رَجُلًا مِنْ أَهْلِ أَدْنَةَ لِلْمِحْنَةِ، فَنَاظَرَ ابْنَ أَبِي دُؤَادٍ بِحَضْرَتِهِ، فَظَهَرَ عَلَى ابْنِ أَبِي دُؤَادٍ، فَيُقَالُ: إِنَّهُ هَذَا الرَّجُلُ. وَقَالَ أَحْمَدُ بْنُ سَنَدِي الْحَدَّادُ: قُرِئَ عَلَى أَحْمَدَ بْنِ الْمُمْتَنِعِ وَأَنَا أُسْمَعُ، قِيلَ لَهُ: أَخْبَرَكُمْ صَالِحُ بْنُ عَلِيِّ بْنِ يَعْقُوبَ بْنِ الْمَنْصُورِ الْهَاشِمِيُّ قَالَ: حَضَرْتُ الْمُهْتَدِيَ بِاللَّهِ أَمِيرَ الْمُؤْمِنِينَ، وَقَدْ جَلَسَ لِلنَّظَرِ فِي أُمُورِ الْمُتَظَلِّمِينَ فِي دَارِ الْعَامَّةِ، فَنَظَرْتُ فِي بَعْضِ قِصَصِ النَّاسِ تَقْرَأُ عَلَيْهِ مِنْ أَوَّلِهَا إِلَى آخِرِهَا، فَيَأْمُرُ بِالتَّوْقِيعِ فِيهَا، وَيَنْشَأُ الْكِتَابُ عَلَيْهَا، وَيُحَرَّرُ [وَيُخْتَمُ ] وَتُدْفَعُ إِلَى صَاحِبِهَا بَيْنَ يَدَيْهِ، فَسَرَّنِي ذَلِكَ وَاسْتَحْسَنْتُ مَا رَأَيْتُ، فَجَعَلْتُ أَنْظُرُ [إِلَيْهِ ] فَفَطِنَ وَنَظَرَ إِلَيَّ، فَغَضَضْتُ عَنْهُ حَتَّى كَانَ ذَلِكَ مِنِّي وَمِنْهُ مِرَارًا ثَلَاثَةً، إِذَا نَظَرَ إِلَيَّ غَضَضْتُ، وَإِذَا شُغِلَ نَظَرْتُ، فَقَالَ لِي: يَا صَالِحُ قُلْتُ: لَبَّيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ، وَقُمْتُ قَائِمًا. فَقَالَ: فِي نَفْسِكَ [مِنِّي ] شَيْءٌ تُرِيدُ أَنْ تَقُولَهُ ؟ قُلْتُ: نَعَمْ يَا سَيِّدِي، فَقَالَ لِي: عُدْ إِلَى مَوْضِعِكَ، [فَعُدْتُ ] وَعَادَ إِلَى النَّظَرِ حَتَّى إِذَا قَامَ قَالَ لِلْحَاجِبِ: لَا يَبْرَحُ صَالِحٌ، وَانْصَرَفَ النَّاسُ، ثُمَّ أَذِنَ لِي، وَأَهَمَّتْنِي نَفْسِي، فَدَخَلْتُ فَدَعَوْتُ لَهُ، فَقَالَ: اجْلِسْ فَجَلَسَتْ فَقَالَ لِي: يَا صَالِحُ تَقُولُ لِي مَا دَارَ فِي نَفْسِكَ وَأَقُولُ أَنَا، مَا دَارَ فِي نَفْسِي [قُلْتُ: ] يَا أَمِيرَ الْمُؤْمِنِينَ، مَا تَعْزِمُ عَلَيْهِ، وَتَأْمُرُ بِهِ، فَقَالَ أَقُولُ أَنَا إِنَّهُ دَارَ فِي نَفْسِي أَنَّكَ اسْتَحْسَنْتَ مَا رَأَيْتَ مِنَّا، فَقُلْتُ: أَيْ خَلِيفَةُ خَلِيفَتِنَا إِنْ لَمْ يَكُنْ يَقُولُ إِنَّ الْقُرْآنَ مَخْلُوقٌ فَوَرَدَ عَلَى [قَلْبِي ] أَمْرٌ عَظِيمٌ، ثُمَّ قُلْتُ: يَا نَفْسُ، هَلْ تَمُوتِينَ قَبْلَ أَجَلِكِ، وَهَلْ تَمُوتِينَ إِلَّا مَرَّةً، وَهَلْ يَجُوزُ الْكَذِبُ فِي جِدٍّ أَوْ هَزْلٍ ؟ فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، مَا دَارَ فِي نَفْسِي إِلَّا مَا قُلْتُ. فَأَطْرَقَ مَلِيًّا، ثُمَّ قَالَ: وَيْحَكَ، اسْمَعْ مِنِّي مَا أَقُولُ ؟ فَوَ اللَّهِ لَتَسْمَعُنَّ الْحَقَّ، فَسُرِّيَ عَنِّي. ثُمَّ قُلْتُ: يَا سَيِّدِي، وَمَنْ أَوْلَى بِقَوْلِ الْحَقِّ مِنْكَ وَأَنْتَ خَلِيفَةُ رَبِّ الْعَالَمِينَ، وَابْنُ عَمِّ سَيِّدِ الْمُرْسَلِينَ ؟ فَقَالَ: مَا زِلْتُ أَقُولُ إِنَّ الْقُرْآنَ مَخْلُوقٌ صَدَرَا مِنْ أَيَّامِ الْوَاثِقِ، حَتَّى أَقْدَمَ أَحْمَدُ بْنُ أَبِي دُؤَادٍ عَلَيْنَا شَيْخًا مِنْ أَهْلِ الشَّامِ مِنْ أَهْلِ أَدْنَةَ، فَأُدْخِلُ الشَّيْخُ عَلَى الْوَاثِقِ مُقَيَّدًا، وَهُوَ جَمِيلُ الْوَجْهِ، تَامُّ الْقَامَةِ، حَسَنُ الشَّيْبَةِ، فَرَأَيْتُ الْوَاثِقَ قَدِ اسْتَحْيَى مِنْهُ، وَرَقَّ لَهُ، فَمَا زَالَ يُدْنِيهِ وَيُقَرِّبُهُ حَتَّى قَرُبَ مِنْهُ، فَسَلَّمَ الشَّيْخُ فَأَحْسَنَ، وَدَعَا فَأَبْلَغَ وَأَوْجَزَ، فَقَالَ لَهُ الْوَاثِقُ: اجْلِسْ. فَجَلَسَ، فَقَالَ [لَهُ ]: نَاظِرِ ابْنَ أَبِي دُؤَادٍ عَلَى مَا يُنَاظِرُكَ عَلَيْهِ. فَقَالَ لَهُ الشَّيْخُ: يَا أَمِيرَ الْمُؤْمِنِينَ، ابْنُ أَبِي دُؤَادٍ يَصْبُو وَيَضْعُفُ عَنِ الْمُنَاظَرَةِ. فَغَضِبَ الْوَاثِقُ وَعَادَ إِلَى مَكَانِ الرِّقَّةِ لَهُ غَضِبًا عَلَيْهِ وَقَالَ: أَبُو عَبْدِ اللَّهِ بْنِ أَبِي دُؤَادٍ يَصْبُو وَيَضْعُفُ عَنْ مُنَاظَرَتِكَ أَنْتَ ! ؟ فَقَالَ الشَّيْخُ: هَوِّنْ عَلَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ مَا بِكَ، وَأْذَنْ فِي مُنَاظَرَتِهِ. فَقَالَ الْوَاثِقُ: مَا دَعَوْتُكَ إِلَّا لِلْمُنَاظَرَةِ. فَقَالَ الشَّيْخُ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنْ رَأَيْتَ أَنْ تَحْفَظَ عَلَيَّ وَعَلَيْهِ مَا نَقُولُ [قَالَ: أَفْعَلُ ] قَالَ الشَّيْخُ: يَا أَحْمَدُ، أَخْبِرْنِي عَنْ مَقَالَتِكَ هَذِهِ هِيَ مَقَالَةٌ وَاجِبَةٌ دَاخِلَةٌ فِي عَقْدِ الدِّينِ، فَلَا يَكُونُ الدِّينُ كَامِلًا حَتَّى يُقَالَ فِيهِ بِمَا قُلْتَ. قَالَ: نَعَمْ. قَالَ الشَّيْخُ: يَا أَحْمَدُ، أَخْبِرْنِي عَنْ رَسُولِ اللَّهِ ﷺ حِينَ بَعَثَهُ اللَّهُ إِلَى عِبَادِهِ، هَلْ سَتَرَ [رَسُولُ اللَّهِ ] شَيْئًا مِمَّا أَمَرَهُ اللَّهُ بِهِ فِي أَمْرِ دِينِهِمْ ؟ فَقَالَ: لَا. قَالَ الشَّيْخُ: فَدَعَا رَسُولُ اللَّهِ ﷺ [الْأُمَّةَ ] إِلَى مَقَالَتِكَ هَذِهِ ؟ فَسَكَتَ أَحْمَدُ بْنُ أَبِي دُؤَادٍ. فَقَالَ الشَّيْخُ: تَكَلَّمْ. فَسَكَتَ، فَالْتَفَتَ الشَّيْخُ إِلَى الْوَاثِقِ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ وَاحِدَةٌ، فَقَالَ الْوَاثِقُ: وَاحِدَةٌ. فَقَالَ الشَّيْخُ: يَا أَحْمَدُ، أَخْبِرْنِي عَنِ اللَّهِ تَعَالَى حِينَ أَنْزَلَ الْقُرْآنَ عَلَى رَسُولِهِ ﷺ، فَقَالَ: الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمْ الإِسْلامَ دِينًا هَلْ كَانَ اللَّهُ الصَّادِقُ فِي إِكْمَالِ دِينِهِ، وَأَنْتَ الصَّادِقُ فِي نُقْصَانِهِ حَتَّى يُقَالَ فِيهِ بِمَقَالَتِكَ، فَيَتِمُّ ؟ فَسَكَتَ ابْنُ أَبِي دُؤَادٍ. فَقَالَ الشَّيْخُ: أَجِبْ يَا أَحْمَدُ. فَلَمْ يُجِبْ، فَقَالَ لِلشَّيْخِ: يَا أَمِيرَ الْمُؤْمِنِينَ، اثْنَتَانِ. فَقَالَ الْوَاثِقُ: نَعَمِ اثْنَتَانِ. فَقَالَ الشَّيْخُ: يَا أَحْمَدُ، أَخْبِرْنِي عَنْ مَقَالَتِكَ هَذِهِ، عَلِمَهَا رَسُولُ اللَّهِ ﷺ أَمْ جَهِلَهَا ؟ قَالَ ابْنُ أَبِي دُؤَادٍ: عَلِمَهَا. قَالَ: فَدَعَا النَّاسَ إِلَيْهَا ؟ فَسَكَتَ. قَالَ الشَّيْخُ: يَا أَمِيرَ الْمُؤْمِنِينَ، ثَلَاثٌ. فَقَالَ الْوَاثِقُ: ثَلَاثٌ. قَالَ الشَّيْخُ: يَا أَحْمَدُ، فَاتَّسَعَ لِرَسُولِ اللَّهِ ﷺ أَنْ عَلِمَهَا وَسَكَتَ عَنْهَا كَمَا زَعَمْتَ، وَلَمْ يُطَالِبْ أُمَّتَهُ بِهَا ؟ قَالَ: نَعَمْ. قَالَ الشَّيْخُ: أَوِ اتَّسَعَ لِأَبِي بَكْرٍ الصِّدِّيقِ، وَعُمَرَ بْنِ الْخَطَّابِ، وَعُثْمَانَ، وَعَلِيٍّ ؓ ؟ قَالَ ابْنُ أَبِي دُؤَادٍ: نَعَمْ. فَأَعْرَضَ الشَّيْخُ عَنْهُ، وَأَقْبَلَ عَلَى الْوَاثِقِ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، قَدْ قَدَّمْتُ الْقَوْلَ بِأَنَّ أَحْمَدَ يَصْبُو وَيَضْعُفُ عَنِ الْمُنَاظَرَةِ، يَا أَمِيرَ الْمُؤْمِنِينَ إِنْ لَمْ يَتَّسِعْ لَنَا الْإِمْسَاكُ عَنْ هَذِهِ الْمَقَالَةِ كَمَا زَعَمَ هَذَا أَنَّهُ اتَّسَعَ لِرَسُولِ اللَّهِ ﷺ وَلِأَبِي بَكْرٍ، وَعُمَرَ، وَعُثْمَانَ، وَعَلِيٍّ، فَلَا وَسَّعَ اللَّهُ عَلَى مَنْ لَمْ يَتَّسِعْ لَهُ مَا اتَّسَعَ. فَقَالَ الْوَاثِقُ: نَعَمْ، إِنْ لَمْ يَتَّسِعْ لَنَا مِنَ الْإِمْسَاكِ عَنْ هَذِهِ الْمَقَالَةِ مَا اتَّسَعَ لِرَسُولِ اللَّهِ ﷺ وَلِأَبِي بَكْرٍ، وَعُمَرَ، وَعُثْمَانَ، وَعَلِيٍّ، فَلَا وَسَّعَ اللَّهُ عَلَيْنَا، اقْطَعُوا قَيْدَ الشَّيْخِ. فَلَمَّا قَطَعَ الْقَيْدَ ضَرَبَ الشَّيْخُ بِيَدِهِ إِلَى الْقَيْدِ حَتَّى يَأْخُذَهُ، فَجَاذَبَهُ الْحَدَّادُ عَلَيْهِ، فَقَالَ الْوَاثِقُ: دَعِ الشَّيْخَ يَأْخُذُهُ. فَأَخَذَهُ فَوَضَعَهُ فِي كُمِّهِ. فَقَالَ لَهُ الْوَاثِقُ: يَا شَيْخُ، لِمَ جَاذَبْتَ الْحَدَّادَ عَلَيْهِ ؟ قَالَ: لِأَنِّي نَوَيْتُ أَنْ أَتَقَدَّمَ إِلَى مَنْ أُوصِي إِلَيْهِ إِذَا أَنَا مِتُّ أَنْ يَجْعَلَهُ بَيْنِي وَبَيْنَ كَفَنِي حَتَّى أُخَاصِمَ بِهِ هَذَا الظَّالِمَ عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ، وَأَقُولُ: يَا رَبِّ، سَلْ عَبْدَكَ هَذَا لِمَ قَيَّدَنِي ! وَرَوَّعَ أَهْلِي وَوَلَدِي وَإِخْوَانِي [مِنْ غَيْرِ شَيْءٍ ] أَوَجَبَ ذَلِكَ عَلَيَّ ؟ وَبَكَّى الشَّيْخُ، وَبَكَى الْوَاثِقُ، وَبَكَيْنَا، ثُمَّ سَأَلَهُ الْوَاثِقُ أَنْ يَجْعَلَهُ فِي حِلٍّ وَسِعَةٍ مِمَّا نَالَهُ، فَقَالَ لَهُ الشَّيْخُ: وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ لَقَدْ جَعَلْتُكَ فِي حِلٍّ وَسِعَةٍ مَنْ أَوَّلِ يَوْمٍ إِكْرَامًا لِرَسُولِ اللَّهِ ﷺ، إِذْ كُنْتَ رَجُلًا مِنْ أَهْلِهِ. فَقَالَ الْوَاثِقُ: لِي إِلَيْكَ حَاجَةٌ. فَقَالَ الشَّيْخُ: إِنْ كَانَتْ مُمْكِنَةً فَعَلْتُ، فَقَالَ: تُقِيمُ قِبَلَنَا، فَنَنْتَفِعُ بِكَ وَيَنْتَفِعُ [بِكَ فِتْيَانُنَا ] فَقَالَ الشَّيْخُ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ رَدَّكَ إِيَّايَ إِلَى الْمَوْضِعِ الَّذِي أَخْرَجَنِي عَنْهُ هَذَا الظَّالِمُ أَنْفَعُ لَكَ مِنْ مَقَامِي [عِنْدَكَ ]، وَأُخْبِرُكَ بِمَا فِي ذَلِكَ: أَصِيرُ إِلَى أَهْلِي وَوَلَدِي، وَأَكُفُّ دُعَاءَهُمْ عَلَيْكَ، فَقَدْ خَلَّفَتْهُمْ عَلَى ذَلِكَ. فَقَالَ لَهُ الْوَاثِقُ: فَتَقَبَّلْ مِنَّا صِلَةً تَسْتَعِينُ بِهَا عَلَى رُجُوعِكَ وَدَهْرِكَ ؟ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، لَا تَحِلُّ لِي، أَنَا عَنْهَا غَنِيٌّ، وَذُو مَرَّةٍ سَوِيٍّ. فَقَالَ: سَلْ حَاجَةً. قَالَ: أَوَ تَقْضِيهَا ؟ قَالَ: نَعَمْ. قَالَ: فَأَذِنَ لِي أَنْ يُخْلَى سَبِيلِي السَّاعَةَ إِلَى الثَّغْرِ. قَالَ: إِنِّي قَدْ أَذِنْتُ لَكَ. فَسَلَّمَ وَانْصَرَفَ. قَالَ [صَالِحُ بْنُ عَلِيٍّ قَالَ ] الْمُهْتَدِي: فَرَجَعْتُ عَنْ هَذِهِ الْمَقَالَةِ، وَأَظُنُّ أَنَّ الْوَاثِقَ قَدْ كَانَ رَجَعَ عَنْهَا [مُنْذُ ذَلِكَ الْوَقْتِ ]. وَقَالَ عَبْدُ اللَّهِ بْنُ عَلِيِّ بْنِ حَمَوَيْهِ: سَمِعْتُ أَبَا بَكْرٍ أَحْمَدَ بْنَ عَبْدِ الرَّحْمَنِ الشِّيرَازِيَّ الْحَافِظَ يُحَدِّثُ الشَّيْخَ الْأَدْنَى وَمُنَاظَرَتَهُ مَعَ ابْنِ أَبِي دُؤَادٍ بِحَضْرَةِ الْوَاثِقِ، فَقَالَ: الشَّيْخُ هُوَ أَبُو عَبْدِ الرَّحْمَنِ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ إِسْحَاقَ الْأَدْرَمِيُّ. أَبُو الْفَضْلِ الْأَسَدِيُّ الرَّقِّيُّ عَبْدُ السَّلَامِ بْنُ عَبْدِ الرَّحْمَنِ بْنِ صَخْرِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ وَابِصَةَ بْنِ مَعْبَدٍ، أَبُو الْفَضْلِ الْأَسَدِيُّ الرَّقِّيُّ . سَمِعَ أَبَاهُ، رَوَى عَنْهُ أَبُو عَرُوبَةَ الْحَرَّانِيُّ، وَكَانَ قَاضِيَ الرِّقَّةِ، وَلِيَ الْقَضَاءَ بِبَغْدَادَ فِي أَيَّامِ الْمُتَوَكِّلِ، وَكَانَ عَفِيفًا، فَصَرَفَهُ يَحْيَى بْنُ أَكْثَمَ، فَبَعَثَ الْمُتَوَكِّلُ عَهْدًا إِلَى بَغْدَادَ، وَلَمْ يُسَمِّ الْقَاضِيَ، وَقَالَ: إِنْ رَضُوا بِهِ فَلْيَدْفَعِ الْعَهْدَ إِلَيْهِ. فَرَضُوا بِهِ. فَظَاهِرُ هَذَا أَنَّهُ وَلِي قَضَاءَ بَغْدَادَ مَرَّتَيْنِ. وَسُئِلَ الْإِمَامُ أَحْمَدُ عَنِ الْوَابِصِيِّ فَأَحْسَنَ الْقَوْلَ فِيهِ، وَقَالَ: مَا بَلَغَنِي عَنْهُ إِلَّا خَيْرٌ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ بِالرِّقَّةِ، وَقِيلَ: فِي سَنَةِ تِسْعٍ، وَاللَّهُ أَعْلَمُ. وَأَبُو عُثْمَانَ الْمَازِنِيُّ النَّحْوِيُّ . وَاسْمُهُ: بَكْرُ بْنُ مُحَمَّدِ بْنِ عُثْمَانَ الْبَصْرِيُّ، شَيْخُ النُّحَاةِ فِي زَمَانِهِ. أَخَذَ عَنْ أَبِي عُبَيْدَةَ وَالْأَصْمَعِيِّ وَأَبِي زَيْدٍ الْأَنْصَارِيِّ وَغَيْرِهِمْ، وَأَخَذَ عَنْهُ أَبُو الْعَبَّاسِ الْمُبَرِّدُ وَأَكْثَرَ عَنْهُ، وَلِلْمَازِنِيِّ مُصَنَّفَاتٌ كَثِيرَةٌ فِي هَذَا الشَّأْنِ، وَكَانَ شَبِيهًا بِالْفُقَهَاءِ، وَرِعًا زَاهِدًا ثِقَةً مَأْمُونًا. رَوَى عَنْهُ الْمُبَرِّدُ أَنَّ رَجُلًا مِنْ أَهْلِ الذِّمَّةِ طَلَبَ مِنْهُ أَنْ يَقْرَأَ عَلَيْهِ كِتَابَ سِيبَوَيْهِ وَيُعْطِيَهُ مِائَةَ دِينَارٍ، فَامْتَنَعَ مِنْ ذَلِكَ، فَلَامَهُ بَعْضُ النَّاسِ فِي ذَلِكَ، فَقَالَ: إِنَّمَا تَرَكْتُ هَذَا لِمَا فِيهِ مِنْ آيَاتِ اللَّهِ تَعَالَى. فَاتَّفَقَ بَعْدَ هَذَا أَنَّ جَارِيَةً غَنَّتْ بِحَضْرَةِ الْوَاثِقِ: أَظَلُومُ إِنَّ مُصَابَكُمْ رَجْلًا رَدَّ السَّلَامَ تَحِيَّةً ظُلْمُ فَاخْتَلَفَ مَنْ بِحَضْرَةِ الْوَاثِقِ فِي إِعْرَابِ هَذَا الْبَيْتِ، وَهَلْ يَكُونُ " رَجُلًا " مَرْفُوعًا أَوْ مَنْصُوبًا، وَبِمَ نُصِبَ ؟ أَهْوَ اسْمٌ أَوْ مَاذَا ؟ وَأَصَرَّتِ الْجَارِيَةُ عَلَى أَنَّ الْمَازِنِيَّ حَفَّظَهَا هَذَا هَكَذَا. قَالَ: فَأَرْسَلَ الْخَلِيفَةُ إِلَيْهِ، فَلَمَّا مَثَلَ بَيْنَ يَدَيْهِ قَالَ لَهُ: أَنْتَ الْمَازِنِيُّ ؟ قَالَ: نَعَمْ. قَالَ: مِنْ مَازِنِ تَمِيمٍ، أَمْ مِنْ مَازِنِ رَبِيعَةَ، أَمْ مِنْ مَازِنِ قَيْسٍ ؟ فَقُلْتُ: مِنْ مَازِنِ رَبِيعَةَ. فَأَخَذَ يُكَلِّمُنِي بِلُغَتِي، فَقَالَ: بَاسْمُكَ ؟ وَهُمْ يَقْلِبُونَ الْبَاءَ مِيمًا وَالْمِيمَ بَاءً، فَكَرِهْتُ أَنْ أَقُولَ: مَكْرٌ. فَقُلْتُ: بَكْرٌ. فَأَعْجَبَهُ إِعْرَاضِي عَنِ الْمَكْرِ إِلَى الْبِكْرِ، وَعَرَفَ مَا أَرَدْتُ. فَقَالَ: عَلَامَ تَنْصِبُ رَجُلًا ؟ فَقُلْتُ: لِأَنَّهُ مَعْمُولُ الْمَصْدَرِ ; " مُصَابَكُمْ ". فَأَخَذَ الْيَزِيدِيُّ يُعَارِضُهُ فَعَلَاهُ الْمَازِنِيُّ بِالْحُجَّةِ، فَأَطْلَقَ لَهُ الْخَلِيفَةُ أَلْفَ دِينَارٍ، وَرَدَّهُ إِلَى أَهْلِهِ مُكَرَّمًا. فَعَوَّضَهُ اللَّهُ عَنِ الْمِائَةِ دِينَارٍ لَمَّا تَرَكَهَا لِلَّهِ سُبْحَانَهُ، وَلَمْ يُمَكِّنِ الذِّمِّيَّ مِنْ قِرَاءَةِ الْكِتَابِ ; لِأَجْلِ مَا فِيهِ مِنَ الْقُرْآنِ أَلْفَ دِينَارٍ ; عَشْرَةَ أَمْثَالِهَا. وَرَوَى الْمُبَرِّدُ عَنْهُ قَالَ: أَقَرَأْتُ رَجُلًا كِتَابَ سِيبَوَيْهِ إِلَى آخِرِهِ، فَلَمَّا انْتَهَى قَالَ لِي: أَمَّا أَنْتَ أَيُّهَا الشَّيْخُ، فَجَزَاكَ اللَّهُ خَيْرًا، وَأَمَّا أَنَا، فَوَاللَّهِ مَا فَهِمْتُ مِنْهُ حَرْفًا. تُوُفِّيَ الْمَازِنِيُّ فِي هَذِهِ السَّنَةِ، وَقِيلَ: فِي سَنَةِ ثَمَانٍ وَأَرْبَعِينَ وَمِائَتَيْنِ، وَأَغْرَبَ مَنْ قَالَ: سَنَةَ سِتٍّ وَثَلَاثِينَ. فَاللَّهُ أَعْلَمُ بِالصَّوَابِ. وَمِمَّنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ : إِبْرَاهِيمُ بْنُ سَعِيدٍ الْجَوْهَرِيُّ. وَسُفْيَانُ بْنُ وَكِيعِ بْنِ الْجَرَّاحِ. وَسَلَمَةُ بْنُ شَبِيبٍ.
Translation
✧ Mention of those who died in this year among the notables Al-Ḥasan b. al-Junayd b. Abī Jaʿfar al-Balkhī Al-Ḥasan b. al-Junayd [b.] Abī Jaʿfar, [al-Balkhī]. Of Balkhī origin. He narrated from Wakīʿ and others. Ibn Abī al-Dunyā narrated from him. Abū ʿAbd al-Raḥmān al-Adhramī And he died in this year. ʿAbd Allāh b. Muḥammad b. Isḥāq, Abū ʿAbd al-Raḥmān al-Adhramī. He heard Sufyān b. ʿUyaynah, Ghundar, Hushaym b. Bashīr, and [Ismāʿīl] b. ʿUlayyah and others. Narrated from him: Abū Ḥātim al-Rāzī, and he said: He was trustworthy; and Abū Dāwūd al-Sijistānī and his son, and Ibn Ṣāʿid and others. Al-Wāthiq had summoned a man from the people of Adhanah for the inquisition, and he debated Ibn Abī Duʾād in his presence, and he prevailed over Ibn Abī Duʾād. It is said that he was this man. Aḥmad b. Sandī al-Ḥaddād said: It was read to Aḥmad b. al-Mumtaniʿ while I was listening. It was said to him: Ṣāliḥ b. ʿAlī b. Yaʿqūb b. al-Manṣūr al-Hāshimī informed you, saying: I attended al-Muhtadī bi-Allāh, Commander of the Faithful, when he sat to examine the affairs of the oppressed in the public hall. I looked at some of the people's petitions being read to him from beginning to end, and he would order the endorsement on them, and the document would be issued on them, and it would be finalized [and sealed] and handed to its owner before him. That pleased me and I admired what I saw. I began to look [at him], and he noticed and looked at me, so I lowered my gaze from him until that happened between me and him three times: when he looked at me, I lowered my gaze, and when he was occupied, I looked. Then he said to me: "O Ṣāliḥ." I said: "At your service, O Commander of the Faithful," and I stood up. He said: "Is there something in your mind [about me] that you want to say?" I said: "Yes, my master." He said to me: "Return to your place," [so I returned] and he returned to examining until when he stood up he said to the chamberlain: "Let not Ṣāliḥ depart," and the people left. Then he gave me permission, and I felt anxious for myself. I entered and invoked blessings for him. He said: "Sit," so I sat. He said to me: "O Ṣāliḥ, tell me what went through your mind, and I will tell you what went through my mind." [I said:] "O Commander of the Faithful, whatever you resolve upon and command." He said: "I will say that it went through my mind that you admired what you saw from us." I said: "O caliph, our caliph, if he does not say that the Qur'an is created, then a great matter came upon [my heart]. Then I said: O soul, will you die before your appointed time, and will you die but once, and is lying permissible in seriousness or jest? I said: O Commander of the Faithful, nothing went through my mind except what I said." He bowed his head for a long while, then said: "Woe to you, listen to what I say. By God, you shall hear the truth." So I was relieved. Then I said: "O my master, who is more entitled to speak the truth than you, when you are the caliph of the Lord of the Worlds and the cousin of the Master of the Messengers?" He said: "I had kept saying that the Qur'an was created, from the days of al-Wāthiq, until Aḥmad b. Abī Duʾād brought before us an old man from the people of Syria, from the people of Adhanah. The old man was brought in to al-Wāthiq in chains, and he was handsome of face, full of stature, and fine of white hair. I saw al-Wāthiq feel shy of him and show compassion for him, and he kept drawing him near and bringing him close until he came near him. The old man greeted and did so well, and he prayed and was most eloquent and concise. Al-Wāthiq said to him: 'Sit.' He sat. He said [to him]: 'Debate Ibn Abī Duʾād on what he will debate you.' The old man said to him: 'O Commander of the Faithful, Ibn Abī Duʾād inclines to folly and is weak in debate.' Al-Wāthiq became angry, and he returned to the state of compassion for him, angry at him, and said: 'Abū ʿAbd Allāh b. Abī Duʾād inclines to folly and is weak in debating you?!' The old man said: 'Take it easy, O Commander of the Faithful, what is with you, and permit me to debate him.' Al-Wāthiq said: 'I did not summon you except for the debate.' The old man said: 'O Commander of the Faithful, if you see fit to record what we say from me and from him.' [He said: 'I will do so.'] The old man said: 'O Aḥmad, tell me about this statement of yours: is it an obligatory statement included in the contract of religion, so that religion is not complete until one says it as you have said?' He said: 'Yes.' The old man said: 'O Aḥmad, tell me about the Messenger of God ﷺ when God sent him to His servants: did [the Messenger of God] conceal anything of what God commanded him in the matter of their religion?' He said: 'No.' The old man said: 'Did the Messenger of God ﷺ call [the community] to this statement of yours?' Aḥmad b. Abī Duʾād fell silent. The old man said: 'Speak.' He remained silent. The old man turned to al-Wāthiq and said: 'O Commander of the Faithful, one.' Al-Wāthiq said: 'One.' The old man said: 'O Aḥmad, tell me about God Almighty when He sent down the Qur'an to His Messenger ﷺ and said: "This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion." Was God truthful in perfecting His religion, while you are truthful in its deficiency, so that it becomes complete only when your statement is said?' Ibn Abī Duʾād fell silent. The old man said: 'Answer, O Aḥmad.' He did not answer. The old man said: 'O Commander of the Faithful, two.' Al-Wāthiq said: 'Yes, two.' The old man said: 'O Aḥmad, tell me about this statement of yours: did the Messenger of God ﷺ know it or was he ignorant of it?' Ibn Abī Duʾād said: 'He knew it.' He said: 'Did he call the people to it?' He fell silent. The old man said: 'O Commander of the Faithful, three.' Al-Wāthiq said: 'Three.' The old man said: 'O Aḥmad, was it permissible for the Messenger of God ﷺ to know it and remain silent about it, as you claim, and not require his community to adhere to it?' He said: 'Yes.' The old man said: 'Or was it permissible for Abū Bakr al-Ṣiddīq, ʿUmar b. al-Khaṭṭāb, ʿUthmān, and ʿAlī ؓ?' Ibn Abī Duʾād said: 'Yes.' The old man turned away from him and faced al-Wāthiq and said: 'O Commander of the Faithful, I had already said that Aḥmad inclines to folly and is weak in debate. O Commander of the Faithful, if it is not permissible for us to refrain from this statement, as this man claims it was permissible for the Messenger of God ﷺ and for Abū Bakr, ʿUmar, ʿUthmān, and ʿAlī, then may God not make ample for him for whom what was ample for them is not ample.' Al-Wāthiq said: 'Yes, if it is not permissible for us to refrain from this statement as it was permissible for the Messenger of God ﷺ and for Abū Bakr, ʿUmar, ʿUthmān, and ʿAlī, then may God not make ample for us. Cut the old man's shackles.' When the shackle was cut, the old man reached with his hand for the shackle to take it, and the blacksmith pulled it from him. Al-Wāthiq said: 'Let the old man take it.' He took it and placed it in his sleeve. Al-Wāthiq said to him: 'O old man, why did you pull it from the blacksmith?' He said: 'Because I intended to instruct the one to whom I bequeath, when I die, to place it between me and my shroud, so that I may contend with this oppressor before God on the Day of Resurrection, and say: O Lord, ask this servant of Yours why he shackled me and terrorized my family, my children, and my brethren [without cause]. Was that obligatory upon me?' The old man wept, al-Wāthiq wept, and we wept. Then al-Wāthiq asked him to absolve him and grant him pardon for what he had suffered. The old man said to him: 'By God, O Commander of the Faithful, I have absolved you and granted you pardon from the first day, in honor of the Messenger of God ﷺ, since you are a man of his family.' Al-Wāthiq said: 'I have a need from you.' The old man said: 'If it is possible, I will do it.' He said: 'Stay with us, that we may benefit from you and our young men may benefit [from you].' The old man said: 'O Commander of the Faithful, your returning me to the place from which this oppressor removed me is more beneficial for you than my staying [with you]. I will tell you what is in that: I will go to my family and children and restrain their supplications against you, for I left them upon that.' Al-Wāthiq said to him: 'Will you accept from us a gift to help you in your return and your time?' He said: 'O Commander of the Faithful, it is not lawful for me. I am rich and of sound strength.' He said: 'Ask a need.' He said: 'Will you fulfill it?' He said: 'Yes.' He said: 'Then permit me to be released this very hour to the frontier.' He said: 'I have permitted you.' So he greeted and departed. Ṣāliḥ b. ʿAlī said: Al-Muhtadī said: 'So I retracted this statement, and I think al-Wāthiq had retracted it [since that time].' ʿAbd Allāh b. ʿAlī b. Ḥamawayh said: I heard Abū Bakr Aḥmad b. ʿAbd al-Raḥmān al-Shīrāzī al-Ḥāfiẓ narrating to the shaykh al-Adnā his debate with Ibn Abī Duʾād in the presence of al-Wāthiq, and he said: The shaykh is Abū ʿAbd al-Raḥmān ʿAbd Allāh b. Muḥammad b. Isḥāq al-Adramī. Abū al-Faḍl al-Asadī al-Raqqī ʿAbd al-Salām b. ʿAbd al-Raḥmān b. Ṣakhr b. ʿAbd al-Raḥmān b. Wābiṣah b. Maʿbad, Abū al-Faḍl al-Asadī al-Raqqī. He heard his father. Abū ʿArūbah al-Ḥarrānī narrated from him. He was the judge of al-Raqqah, and he held the judiciary in Baghdad in the days of al-Mutawakkil. He was abstinent, and Yaḥyā b. Aktham dismissed him. Al-Mutawakkil sent a covenant to Baghdad and did not name the judge, and he said: "If they are satisfied with him, let the covenant be given to him." They were satisfied with him. The apparent meaning of this is that he held the judiciary of Baghdad twice. Imam Aḥmad was asked about al-Wābiṣī, and he spoke well of him and said: "Nothing has reached me about him but good." He died in this year in al-Raqqah, and it is said: in the year nine, and God knows best. And Abū ʿUthmān al-Māzinī the grammarian. His name is Bakr b. Muḥammad b. ʿUthmān al-Baṣrī, the shaykh of grammarians in his time. He studied under Abū ʿUbaydah, al-Aṣmaʿī, Abū Zayd al-Anṣārī, and others. Abū al-ʿAbbās al-Mubarrad studied under him and took much from him. Al-Māzinī has many works in this field. He was like the jurists: pious, ascetic, trustworthy, and reliable. Al-Mubarrad narrated from him that a man from the people of the covenant asked him to read the book of Sībawayh to him and would give him a hundred dinars, but he refused. Some people blamed him for that, and he said: "I only left this because of what it contains of the verses of God Almighty." It happened after this that a slave girl sang in the presence of al-Wāthiq: "Aẓalūm, indeed your affliction of a man Who returned the greeting as a salutation is injustice" Those in al-Wāthiq's presence differed over the grammatical analysis of this verse, and whether "rajulan" (a man) is nominative or accusative, and why it is accusative? Is it a noun or what? The slave girl insisted that al-Māzinī had taught her this thus. He said: The caliph sent for him, and when he stood before him, he said to him: "Are you al-Māzinī?" He said: "Yes." He said: "From Māzin of Tamīm, or from Māzin of Rabīʿah, or from Māzin of Qays?" I said: "From Māzin of Rabīʿah." He began to speak to me in my dialect, and he said: "Bāsmuka?" They invert the bāʾ into mīm and the mīm into bāʾ. I disliked saying "Makr" (deceit), so I said: "Bakr" (virgin). He was pleased with my turning away from deceit to virginity, and he understood what I meant. He said: "Why do you make 'rajulan' accusative?" I said: "Because it is governed by the verbal noun 'muṣābakum' (your affliction)." Al-Yazīdī began to oppose him, but al-Māzinī overcame him with argument, and the caliph gave him a thousand dinars and returned him to his family honored. Thus God compensated him for the hundred dinars, when he left them for God, glory be to Him, and did not enable the dhimmi to read the book because of the Qur'an it contained, with a thousand dinars, ten times its amount. Al-Mubarrad narrated from him, saying: "I taught a man the book of Sībawayh to its end. When he finished, he said to me: 'As for you, O shaykh, may God reward you well. As for me, by God, I did not understand a single letter of it.'" Al-Māzinī died in this year, and it is said: in the year two hundred and forty-eight, and rare is the one who said: the year thirty-six. God knows best what is correct. Among the notables who died in it: Ibrāhīm b. Saʿīd al-Jawharī. And Sufyān b. Wakīʿ b. al-Jarrāḥ. And Salamah b. Shabīb.
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