Tarikh (al-Tabari) 3377
The Year 248 AH
مَنْ تُوُفِّيَ فِي ثمان وأربعين ومائتين مِنَ الْأَكَابِرِ أَحْمَدُ بْنُ صَالِحٍ، أَبُو جَعْفَرٍ الْمِصْرِيُّ أَحْمَدُ بْنُ صَالِحٍ، أَبُو جَعْفَرٍ الْمِصْرِيُّ: طَبَرِيُّ الْأَصْلِ، كَانَ أَبُوهُ صَالِحٌ جُنْدِيًّا مِنْ أَهْلِ طَبَرِسْتَانَ مِنَ الْعَجَمِ، وُلِدَ أَحْمَدُ سَنَةَ سَبْعِينَ وَمِائَةٍ، وَكَانَ أَحَدَ الْحُفَّاظِ، يَعْرِفُ الْحَدِيثَ وَالْفِقْهَ وَالنَّحْوَ، وَرَدَ بَغْدَادَ وَجَرَتْ بَيْنَهُ وَبَيْنَ أَحْمَدَ بْنِ حَنْبَلٍ مُذَاكَرَاتٌ، وَكَانَ أَحْمَدُ يُثْنِي عَلَيْهِ. وَحَدَّثَ عَنْهُ: مُحَمَّدُ بْنُ يَحْيَى الذُّهْلِيُّ، وَالْبُخَارِيُّ، وَأَبُو زُرْعَةَ، وَأَبُو دَاوُدَ، وَيَعْقُوبُ بْنُ سُفْيَانَ، وَقَالَ يَعْقُوبُ: كَتَبْتُ عَنْ أَلْفِ شَيْخٍ، حُجَّتِي فِيمَا بَيْنِي وَبَيْنَ اللَّهِ رَجُلَانِ: أَحْمَدُ بْنُ حَنْبَلٍ، وَأَحْمَدُ بْنُ صَالِحٍ. وعن الْخَطِيبُ قَالَ: احْتَجَّ سَائِرُ الْأَئِمَّةِ بِحَدِيثِ أَحْمَدَ بْنِ صَالِحٍ سِوَى أَبِي عَبْدِ الرَّحْمَنِ النَّسَائِيِّ، فَإِنَّهُ أَطْلَقَ لِسَانَهُ فِيهِ وَقَالَ: لَيْسَ بِثِقَةٍ، وَلَيْسَ الْأَمْرُ عَلَى مَا ذَكَرَ النَّسَائِيُّ. وَيُقَالُ: إِنَّهُ كَانَتْ آفَةُ أَحْمَدَ بْنِ صَالِحٍ الْكِبْرَ وَشَرَاسَةَ الْخُلُقِ، فَقَالَ النَّسَائِيُّ فِيهِ، فَإِنَّهُ طَرَدَهُ مِنْ مَجْلِسِهِ؛ فَلِذَلِكَ فَسَدَ الْحَالُ بَيْنَهُمَا، وَتَكَلَّمَ فِيهِ. تُوُفِّيَ أَحْمَدُ فِي ذِي الْقِعْدَةِ مِنْ هَذِهِ السَّنَةِ. أَحْمَدُ بْنُ أَبِي فَنَنٍ أَحْمَدُ بْنُ أَبِي فَنَنٍ. وَصَالِحٌ اسْمُ أَبِي فَنَنٍ، وَيُكَنَّى أَحْمَدُ: أَبَا عَبْدِ اللَّهِ، شَاعِرٌ، مُجَوِّدٌ، أَكْثَرَ الْمَدْحَ لِلْفَتْحِ بْنِ خَاقَانَ، وَكَانَ أَحْمَرَ اللَّوْنِ. وعن أَبُو بَكْرِ بْنُ الْأَنْبَارِيِّ قَالَ: أَنْشَدَنِي أَبِي لِأَحْمَدَ بْنَ أَبِي فَنَنٍ: صَحِيحٌ وَدَّ لَوْ يُمْسِي عَلِيلًا لِيَكْتُبَ هَلْ يَرَى مِنْكُمْ رَسُولَا أَرَاكَ تَسُومُهُ الْهِجْرَانَ حَتَّى إِذَا مَا اعْتَلَّ كُنْتَ لَهُ وَصُولَا يَوَدُّ ضَنَى الْحَيَاةِ بِوَصْلِ يَوْمٍ يَكُونُ عَلَى رِضَاكَ لَهُ دَلِيلَا هُمَا مَوْتَانِ مَوْتُ ضَنًى وَهَجْرٍ وَمَوْتُ الْهَجْرِ شَرُّهُمَا سَبِيلَا قَالَ: أَنْشَدَنِي أَبِي لِأَحْمَدَ بْنِ أَبِي الْفَنَنِ: صَبٌّ بِحُبِّ مُتَيَّمٍ صَبِّ حُبَّيْهِ فَوْقَ نِهَايَةِ الْحُبِّ أَشْكُو إِلَيْهِ طُولَ جَفْوَتِهِ فَيَقُولُ: مُتُّ بِتَأَثُّرِ الْخَطْبِ وَإِذَا نَظَرْتُ إِلَى مَحَاسِنِهِ أَخْرَجْتُهُ عُطْلًا مِنَ الذَّنْبِ أَدْمَيْتُ بِاللَّحَظَاتِ وَجْنَتَهُ فَاقْتَصَّ نَاظِرُهُ مِنَ الْقَلْبِ قَالَ الْمُصَنِّفُ: هَذَا الْبَيْتُ أَخَذَهُ مِنْ إِبْرَاهِيمَ بْنِ الْمَهْدِيِّ: يَا مَنْ لِقَلْبٍ صِيغَ مِنْ صَخْرَةٍ فِي جَسَدٍ مِنْ لُؤْلُؤٍ رَطْبِ جَرَحْتُ خَدَّيْهِ بِلَحْظِي فَمَا بَرِحْتُ حَتَّى اقْتَصَّ مِنْ قَلْبِي وعن أَحْمَدُ بْنُ صَالِحِ بْنِ أَبِي الْفَنَنِ قَالَ: كَانَ مُحَمَّدُ بْنُ يَزِيدَ الشَّيْبَانِيُّ أَجْوَدَ بَنِي آدَمَ فِي عَصْرِهِ، وَكَانَ لَا يَرُدُّ طَالِبًا، فَإِنْ لَمْ يَحْضُرْ مَالٌ يَعِدُ ثُمَّ يَسْتَدِينُ وَيُنْجِزُ، وَكَانَ بَيْنَ وَعْدِهِ وَإِنْجَازِهِ كَعَطْفِ لَامٍ عَلَى أَلِفٍ. وَأَنْشَدَنِي ابْنُ أَبِي الْفَنَنِ مِمَّا يَمْدَحُهُ بِهِ: عَشِقَ الْمَكَارِمَ فَهُوَ مُشْتَغِلٌ بِهَا وَالْمُكْرَمَاتُ قَلِيلَةُ الْعُشَّاقِ وَأَقَامَ سُوقًا لِلثَّنَاءِ وَلَمْ تَكُنْ سُوقُ الثَّنَاءِ تُعَدُّ فِي الْأَسْوَاقِ بَثَّ الصَّنَائِعَ فِي الْبِلَادِ فَأَصْبَحَتْ بِحُبِّي إِلَيْهِ مَجَامِدَ الْآفَاقِ قَبِّلْ أَنَامِلَهُ فَلَسْنَ أَنَامِلَا لَكِنَّهُنَّ مَفَاتِحُ الْأَرْزَاقِ وَاذْكُرْ صَنَائِعَهُ فَلَسْنَ صَنَائِعَا لَكِنَّهُنَّ قَلَائِدُ الْأَعْنَاقِ] بُغَا الْكَبِيرُ بُغَا الْكَبِيرُ. كَانَ أَمِيرًا جَلِيلًا، تُوُفِّيَ فِي جُمَادَى الْآخِرَةِ، وَصَلَّى عَلَيْهِ الْمُسْتَعِينُ، وَبَنُو هَاشِمٍ، وَالْقُوَّادُ، وَكَانَ يَوْمًا مَشْهُودًا. بَكْرُ بْنُ مُحَمَّدِ بْنِ بَقِيَّةَ، وَقِيلَ: ابْنُ مُحَمَّدِ بْنِ عَدِيٍّ، أَبُو عُثْمَانَ الْمَازِنِيُّ النَّحْوِيُّ بَكْرُ بْنُ مُحَمَّدِ بْنِ بَقِيَّةَ، وَقِيلَ: ابْنُ مُحَمَّدِ بْنِ عَدِيٍّ، أَبُو عُثْمَانَ الْمَازِنِيُّ النَّحْوِيُّ. وَهَذِهِ النِّسْبَةُ إِلَى مَازِنِ شَيْبَانَ، وَيُقَالُ: الْمَازِنِيُّ أَيْضًا فَيُنْسَبُ إِلَى مَازِنِ الْأَنْصَارِ، مِنْهُمْ: عَبْدُ اللَّهِ بْنُ زَيْدٍ، وَعَبَّادُ بْنُ تَيْمٍ، وَيُقَالُ: الْمَازِنِيُّ فَيُنْسَبُ إِلَى مَازِنِ قَيْسٍ، وَهُوَ مَازِنُ بْنُ مَنْصُورٍ أَخُو سُلَيْمٍ، وَهَوَازِنَ، مِنْهُمْ: عُتْبَةُ بْنُ غَزْوَانَ، وَعَبْدُ اللَّهِ بْنُ بَشِيرٍ، وَأَخُوهُ عَطِيَّةُ. وَيُقَالُ الْمَازِنِيُّ وَيُنْسَبُ إِلَى مَازِنِ تَيْمٍ. وَرَوَى أَبُو عُثْمَانَ عَنْ أَبِي عُبَيْدَةَ، وَالْأَصْمَعِيِّ، وَأَبِي عُبَيْدَةَ، وَلَهُ تَصَانِيفُ، وَهُوَ أُسْتَاذُ الْمُبَرِّدِ، وَكَانَ يُشْبِهُ الْفُقَهَاءَ. وعن أَبُو عُثْمَانَ الْمَازِنِيُّ قَالَ: دَخَلْتُ عَلَى الْوَاثِقِ فَقَالَ لِي يَا مَازِنِيُّ، أَلَكَ وَلَدٌ؟ قُلْتُ: لَا، وَلَكِنْ لِي أُخْتٌ بِمَنْزِلَةِ الْوَلَدِ، قَالَ: فَمَا قَالَتْ لَكَ؟ قُلْتُ: مَا قَالَتْ بِنْتُ الْأَعْشَى لِلْأَعْشَى: فَيَا أَبِ لَا تَنْسَنَا غَائِبًا فَإِنَّا بِخَيْرٍ إِذَا لَمْ تَرِمِ أُرَانَا إِذَا أَضْمَرَتْكَ الْبِلَا ـدُ تُجْفَى وَتُقْطَعُ مِنَّا الرَّحِمُ قَالَ: فَمَا قُلْتَ لَهَا؟ قَالَ: قُلْتُ لَهَا مَا قَالَ جَرِيرٌ: ثِقِي بِاللَّهِ لَيْسَ لَهُ شَرِيكٌ وَمِنْ عِنْدِ الْخَلِيفَةِ بِالنَّجَاحِ فَقَالَ: أَحْسَنْتَ، أَعْطِهِ خَمْسَ مِائَةِ دِينَارٍ. قَالَ الْمُصَنِّفُ: وَقَدْ رُوِيَتْ لَنَا هَذِهِ الْحِكَايَةُ عَلَى وَجْهٍ آخَرَ: وَأَنَّ أَبَا الْعَبَّاسِ الْمُبَرِّدَ قَالَ: قَصَدَ بَعْضُ أَهْلِ الذِّمَّةِ أَبَا عُثْمَانَ الْمَازِنِيَّ لِيَقْرَأَ عَلَيْهِ كِتَابَ سِيبَوَيْهِ، وَبَذَلَ لَهُ مِائَةَ دِينَارٍ عَلَى تَدْرِيسِهِ إِيَّاهُ، فَامْتَنَعَ أَبُو عُثْمَانَ مِنْ ذَلِكَ. قَالَ: فَقُلْتُ لَهُ: جُعِلْتُ فِدَاكَ، أَتَرُدُّ هَذِهِ النَّفَقَةَ مَعَ فَاقَتِكَ وَشِدَّةِ إِضَاقَتِكَ؟ فَقَالَ: إِنَّ هَذَا الْكِتَابَ يَشْتَمِلُ عَلَى ثَلَاثِمِائَةٍ وَكَذَا وَكَذَا آيَةً مِنْ كِتَابِ اللَّهِ تَعَالَى، وَلَسْتُ أَرَى أَنْ أُمَكِّنَ مِنْهَا ذِمِّيًّا؛ غَيْرَةً عَلَى كِتَابِ اللَّهِ عَزَّ وَجَلَّ وَحَمِيَّةً لَهُ. قَالَ: فَاتَّفَقَ أَنْ غَنَّتْ جَارِيَةٌ بِحَضْرَةِ الْوَاثِقِ بِقَوْلِ الْعَرَجِيِّ: أَظَلُومُ إِنَّ مُصَابَكُمْ رَجُلًا أَهْدَى السَّلَامَ تَحِيَّةً ظُلْمُ فَاخْتَلَفَ مَنْ بِالْحَضْرَةِ فِي إِعْرَابِ "رَجُلًا" فَمِنْهُمْ مَنْ نَصَبَهُ، وَمِنْهُمْ مَنْ رَفَعَهُ، وَالْجَارِيَةُ مُصِرَّةٌ عَلَى أَنَّ شَيْخَهَا أَبَا عُثْمَانَ الْمَازِنِيَّ لَقَّنَهَا إِيَّاهُ بِالنَّصْبِ، فَأَمَرَ الْوَاثِقُ بِإِشْخَاصِهِ. قَالَ أَبُو عُثْمَانَ: فَلَمَّا مَثُلْتُ بَيْنَ يَدَيْهِ سَأَلَنِي عَنِ الْبَيْتِ، فَقُلْتُ: الْوَجْهُ النَّصْبُ. قَالَ: وَلِمَ ذَلِكَ؟ فَقُلْتُ: إِنَّ "مُصَابَكُمْ" مَصْدَرٌ بِمَعْنَى إِصَابَتِكُمْ، "فَالرَّجُلُ" مَفْعُولُ "مُصَابَكُمْ" وَمَنْصُوبٌ بِهِ. فَقَالَ: هَلْ لَكَ مِنْ وَلَدٍ؟ قُلْتُ: بُنَيَّةٌ. قَالَ: مَا قَالَتْ لَكَ عِنْدَ مَسِيرِكَ؟ قُلْتُ: قَوْلَ بِنْتِ الْأَعْشَى -عَلَى مَا سَبَقَ- فَأَمَرَ لِي بِأَلْفِ دِينَارٍ وَرَدَّنِي مُكْرَمًا. قَالَ أَبُو الْعَبَّاسِ: فَلَمَّا عَادَ إِلَى الْبَصْرَةِ قَالَ: كَيْفَ رَأَيْتَ يَا أَبَا الْعَبَّاسِ رَدَدْنَا مِائَةً فَعَوَّضَنَا اللَّهُ أَلْفًا. تُوُفِّيَ الْمَازِنِيُّ فِي هَذِهِ السَّنَةِ، وَقِيلَ: سَنَةَ سَبْعٍ وَأَرْبَعِينَ. جَعْفَرُ بْنُ عَلِيِّ بْنِ السَّرِيِّ بْنِ عَبْدِ الرَّحْمَنِ أَبُو الْفَضْلِ، الْمَعْرُوفُ بِجُعَيْفُرَانَ جَعْفَرُ بْنُ عَلِيِّ بْنِ السَّرِيِّ بْنِ عَبْدِ الرَّحْمَنِ أَبُو الْفَضْلِ، الْمَعْرُوفُ بِجُعَيْفُرَانَ، الشَّاعِرُ. وُلِدَ بِبَغْدَادَ وَنَشَأَ بِهَا وَأَبُوهُ مِنْ أَبْنَاءِ خُرَاسَانَ، وَكَانَ جَعْفَرٌ مِنْ أَهْلِ الْفَضْلِ وَالْأَدَبِ، وَوَسْوَسَ فِي أَثْنَاءِ عُمُرِهِ. وعن خَالِدٌ الْكَاتِبُ قَالَ: ارْتَجَّ عَلَيَّ وَعَلَى دِعْبَلٍ وَآخَرَ مِنَ الشُّعَرَاءِ نِصْفُ بَيْتٍ قُلْنَاهُ جَمِيعًا، وَهُوَ قَوْلُنَا: يَا بَدِيعَ الْحُسْنِ، فَقُلْنَا: لَيْسَ لَنَا إِلَّا جُعَيْفُرَانُ الْمُوَسْوِسُ فَجِئْنَاهُ فَقَالَ: مَا تَبْغُونَ؟ قَالَ خَالِدٌ: جِئْنَاكَ فِي حَاجَةٍ. قَالَ: لَا تُؤْذُونِي فَإِنِّي جَائِعٌ. فَبَعَثْنَا فَاشْتَرَيْنَا لَهُ خُبْزًا وَمَالِحًا، وَبِطِّيخًا وَرُطَبًا، فَأَكَلَ وَشَبِعَ، ثُمَّ قَالَ لَنَا: هَاتُوا حَاجَتَكُمْ. قُلْنَا لَهُ: قَدِ اخْتَلَفْنَا فِي بَيْتٍ وَهُوَ: يَا بَدِيعَ الْحُسْنِ حَاشَى لَكَ مِنْ هَجْرٍ بَدِيعِ قَالَ: نَعَمْ. وَبِحُسْنِ الْوَجْهِ عَوَّذْ تُكَ مِنْ سُوءِ الصَّنِيعِ قَالَ لَهُ دِعْبَلٌ: فَزِدْنِي أَنَا بَيْتًا آخَرَ، فَقَالَ: نَعَمْ: وَمِنَ النَّخْوَةِ يَسْتَعْـ فِيكَ لِي ذُلُّ الْخُضُوعِ فَقُمْنَا وَقُلْنَا: نَسْتَوْدِعُكَ اللَّهَ. فَقَالَ: انْتَظِرُوا حَتَّى أُزَوِّدَكُمْ لِي بَيْتًا آخَرَ: لَا يَعِبْ بَعْضُكَ بَعْضًا كُنْ جَمِيلًا فِي الْجَمِيعِ الْحُسَيْنُ بْنُ عَلِيِّ بْنِ يَزِيدَ، أَبُو عَلِيٍّ الْكَرَابِيسِيُّ الْحُسَيْنُ بْنُ عَلِيِّ بْنِ يَزِيدَ، أَبُو عَلِيٍّ الْكَرَابِيسِيُّ: سَمِعَ مِنَ الشَّافِعِيِّ، وَيَزِيدَ بْنِ هَارُونَ وَجَمَاعَةٍ. وَصَنَّفَ فِي الْفُرُوعِ وَالْأُصُولِ، إِلَّا أَنَّهُ تَكَلَّمَ فِي اللَّفْظِ، وَقَالَ: لَفْظِي بِالْقُرْآنِ مَخْلُوقٌ. فَتَكَلَّمَ فِيهِ أَحْمَدُ وَنَهَى عَنْ كَلَامِهِ، وَقَالَ: هَذَا مُبْتَدِعٌ فَحَذَّرَهُ. وَأَخَذَ هُوَ يَتَكَلَّمُ فِي أَحْمَدَ فَقَوِيَ إِعْرَاضُ النَّاسِ عَنْهُ. وَقِيلَ لِيَحْيَى بْنِ مَعِينٍ: إِنَّ حُسَيْنًا يَتَكَلَّمُ فِي أَحْمَدَ. فَقَالَ: وَمَنْ حُسَيْنٌ، إِنَّمَا يَتَكَلَّمُ فِي النَّاسِ أَشْكَالُهُمْ. تُوُفِّيَ حُسَيْنٌ فِي هَذِهِ السَّنَةِ. الْحُسَيْنُ بْنُ عَلِيِّ بْنِ يَزِيدَ بْنِ سُلَيْمٍ الصُّدَائِيُّ الْحُسَيْنُ بْنُ عَلِيِّ بْنِ يَزِيدَ بْنِ سُلَيْمٍ الصُّدَائِيُّ: رَوَى عَنْ حُسَيْنٍ الْجَعْفَرِيِّ، وَالْخُرَيْبِيِّ، رَوَى عَنْهُ ابْنُ أَبِي الدُّنْيَا، وَابْنُ صَاعِدٍ، وَالْمَحَامِلِيُّ، وَكَانَ ثِقَةً، وَكَانَ حَجَّاجُ بْنُ الشَّاعِرِ يَمْدَحُهُ وَيَقُولُ: هُوَ مِنَ الْأَبْدَالِ. تُوُفِّيَ فِي رَمَضَانَ هَذِهِ السُّنَّةَ. عِيسَى بْنُ حَمَّادٍ -زُغْبَةَ- بْنِ مُسْلِمِ بْنِ عَبْدِ اللَّهِ، أَبُو مُوسَى عِيسَى بْنُ حَمَّادٍ -زُغْبَةَ- بْنِ مُسْلِمِ بْنِ عَبْدِ اللَّهِ، أَبُو مُوسَى: آخِرُ مَنْ رَوَى عَنِ اللَّيْثِ بْنِ سَعْدٍ، [وَهُوَ] مِنَ الثِّقَاتِ. جَازَ تِسْعِينَ سَنَةً. وَتُوُفِّيَ فِي ذِي الْحِجَّةِ مِنْ هَذِهِ السَّنَةِ. مُحَمَّدُ بْنُ حُمَيْدِ بْنِ حَيَّانَ، أَبُو عَبْدِ اللَّهِ الرَّازِيُّ مُحَمَّدُ بْنُ حُمَيْدِ بْنِ حَيَّانَ، أَبُو عَبْدِ اللَّهِ الرَّازِيُّ: رَوَى عَنِ ابْنِ الْمُبَارَكِ، وَجَرِيرِ بْنِ عَبْدِ الْحَمِيدِ، وَحَكَّامِ بْنِ سَلْمٍ، وَغَيْرِهِمْ. رَوَى عَنْهُ أَحْمَدُ بْنُ حَنْبَلٍ، وَيَحْيَى بْنُ مَعِينٍ، وَالْبَغَوِيِّ، وَالْبَاغَنْدِيِّ، وَغَيْرِهِمْ. وَقَالَ يَحْيَى: لَيْسَ بِهِ بَأْسٌ. وَقَالَ يَعْقُوبُ بْنُ شَيْبَةَ: هُوَ كَثِيرُ الْمَنَاكِيرِ، وَقَالَ الْبُخَارِيُّ: فِي حَدِيثِهِ نَظَرٌ. وَكَانَ أَبُو حَاتِمٍ الرَّازِيُّ فِي آخَرِينَ يَقُولُونَ: هُوَ ضَعِيفٌ جِدًّا، يُحَدِّثُ بِمَا لَمْ يَسْمَعْهُ، وَيَأْخُذْ أَحَادِيثَ الْبَصْرَةِ وَالْكُوفَةِ فَيُحَدِّثُ بِهَا عَنِ الرَّازِيِّينَ. فَقَالَ صَالِحُ بْنُ مُحَمَّدٍ الْمُلَقَّبُ جَزَرَةَ: مَا رَأَيْتُ أَجْرَأَ عَلَى اللَّهِ مِنْهُ، كَانَ يَأْخُذُ أَحَادِيثَ النَّاسِ فَيَقْلِبُ بَعْضَهَا عَلَى بَعْضٍ. وَقَالَ إِبْرَاهِيمُ بْنُ يَعْقُوبَ الْجُوزَجَانِيُّ: هُوَ رَدِيءُ الْمَذْهَبِ، غَيْرُ ثِقَةٍ. وَقَالَ إِسْحَاقُ بْنُ مَنْصُورٍ: أَشْهَدُ بَيْنَ يَدَيِ اللَّهِ أَنَّهُ كَذَّابٌ. وَقَالَ أَبُو زُرْعَةَ: كَانَ كَذَّابًا يَتَعَمَّدُ. وَقَالَ النَّسَائِيُّ: لَيْسَ بِثِقَةٍ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. وَفِيهَا تُوُفِّيَ مِنَ الْأَعْيَانِ : عَبْدُ الْجَبَّارِ بْنُ الْعَلَاءِ، وَعَبْدُ الْمَلِكِ بْنُ شُعَيْبٍ، وَمُحَمَّدُ بْنُ زُنْبُورٍ،. أَبُو حَاتِمٍ السِّجِسْتَانِيُّ وَأَبُو حَاتِمٍ السِّجِسْتَانِيُّ، وَاسْمُهُ سَهْلُ بْنُ مُحَمَّدِ بْنِ عُثْمَانَ بْنِ يَزِيدَ الْجُشَمِيُّ، أَبُو حَاتِمٍ السِّجِسْتَانِيُّ النَّحْوِيُّ اللُّغَوِيُّ، صَاحِبُ الْمُصَنَّفَاتِ الْكَثِيرَةِ، وَكَانَ بَارِعًا فِي اللُّغَةِ اشْتَغَلَ فِيهَا عَلَى أَبِي عُبَيْدَةَ، وَالْأَصْمَعِيِّ، وَأَكْثَرَ الرِّوَايَةَ عَنْ أَبِي زَيْدٍ الْأَنْصَارِيِّ، وَأَخَذَ عَنْهُ الْمُبَرِّدُ وَابْنُ دُرَيْدٍ، وَغَيْرُهُمَا. وَكَانَ عَبْدًا صَالِحًا، كَثِيرَ الصَّدَقَةِ وَالتِّلَاوَةِ، يَتَصَدَّقُ كُلَّ يَوْمٍ بِدِينَارٍ، وَيَقْرَأُ فِي كُلِّ أُسْبُوعٍ خَتْمَةً، وَلَهُ شِعْرٌ كَثِيرٌ ; مِنْهُ قَوْلُهُ: أَبْرَزُوا وَجْهَهُ الْجَمِي لَ وَلَامُوا مَنِ افْتُتِنْ لَوْ أَرَادُوا صِيَانَتِي سَتَرُوا وَجْهَهُ الْحَسَنْ قَالَ ابْنُ خِلِّكَانَ: وَكَانَتْ وَفَاتُهُ فِي الْمُحَرَّمِ. وَقِيلَ: فِي رَجَبٍ مِنْ هَذِهِ السَّنَةِ. ( وَفِيهَا تُوُفِّيَ عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ رَبِّهِ أَبُو مُحَمَّدٍ الرَّافِعِيُّ الزَّاهِدُ، وَكَانَ مُسْتَجَابَ الدَّعْوَةِ، وَهُوَ مِنْ أَهْلِ إِفْرِيقِيَّةَ. وَفِيهَا تُوُفِّيَ أَبُو كُرَيْبٍ مُحَمَّدُ بْنُ الْعَلَاءِ الْهَمَذَانِيُّ الْكُوفِيُّ فِي جُمَادَى الْآخِرَةِ، وَكَانَ مِنْ مَشَايِخِ الْبُخَارِيِّ وَ مُسْلِمٍ، وَمُحَمَّدُ بْنُ حُمَيْدٍ الرَّازِيُّ الْمُحَدِّثُ.
Translation
✧ Those among the notables who died in the year two hundred and forty-eight Aḥmad b. Ṣāliḥ, Abū Jaʿfar al-Miṣrī Aḥmad b. Ṣāliḥ, Abū Jaʿfar al-Miṣrī: Of Ṭabarī origin. His father Ṣāliḥ was a soldier from the people of Ṭabaristān, among the Persians. Aḥmad was born in the year one hundred and seventy. He was one of the ḥuffāẓ, knowing ḥadīth, fiqh, and grammar. He came to Baghdad, and sessions of mutual discussion took place between him and Aḥmad b. Ḥanbal. Aḥmad used to praise him. Those who transmitted from him include: Muḥammad b. Yaḥyā al-Dhuhlī, al-Bukhārī, Abū Zurʿa, Abū Dāwūd, and Yaʿqūb b. Sufyān. Yaʿqūb said: I wrote from a thousand shaykhs, but my proof between me and God is two men: Aḥmad b. Ḥanbal and Aḥmad b. Ṣāliḥ. From al-Khaṭīb, who said: All the imams used the ḥadīth of Aḥmad b. Ṣāliḥ as proof except Abū ʿAbd al-Raḥmān al-Nasāʾī, for he let his tongue loose against him and said: He is not trustworthy. But the matter is not as al-Nasāʾī mentioned. It is said that the failing of Aḥmad b. Ṣāliḥ was pride and harshness of character, so al-Nasāʾī spoke about him, for he had expelled him from his assembly; thus the situation between them soured, and he spoke against him. Aḥmad died in Dhū al-Qaʿda of this year. Aḥmad b. Abī Fanan Aḥmad b. Abī Fanan. Ṣāliḥ is the name of Abū Fanan, and Aḥmad is given the kunya Abū ʿAbd Allāh. He was a poet, excellent in his craft, who often praised al-Fatḥ b. Khāqān. He was reddish in complexion. From Abū Bakr b. al-Anbārī, who said: My father recited to me from Aḥmad b. Abī Fanan: A sound man would love to become ill so that he might write, if he sees a messenger from you. I see you impose abandonment upon him until, when he falls ill, you become his visitor. He would love the wasting illness of life for the connection of a day that would be for him a proof of your approval. They are two deaths: a death of wasting and of abandonment, and the death of abandonment is the worse of the two paths. He said: My father recited to me from Aḥmad b. Abī al-Fanan: A passionate lover of a lovesick passionate one, the two loves are beyond the utmost of love. I complain to him of the length of his aversion, and he says: May you die from the affliction of the affair. And when I look at his beauties, I declare him free of all sin. I made his cheeks bleed with my glances, and his eye retaliated against the heart. The compiler said: He took this verse from Ibrāhīm b. al-Mahdī: O who will help a heart molded from rock in a body of moist pearls. I wounded his cheeks with my glance, and I did not leave until he had retaliated against my heart. From Aḥmad b. Ṣāliḥ b. Abī al-Fanan, who said: Muḥammad b. Yazīd al-Shaybānī was the most generous of the children of Adam in his time. He never turned away a petitioner; if money was not present, he would promise, then borrow and fulfill. Between his promise and its fulfillment was like the bending of a lām upon an alif. And Ibn Abī al-Fanan recited to me from what he praised him with: He fell in love with noble deeds and is occupied with them, and noble deeds have few lovers. He set up a market for praise, and no market for praise was counted among the markets. He scattered good deeds in the lands, so they became more beloved to him than the frozen wastes of the horizons. Kiss his fingertips, for they are not fingertips, but rather they are the keys of provisions. And mention his good deeds, for they are not good deeds, but rather they are necklaces for necks. ] Bughā the Elder Bughā the Elder. He was a great commander. He died in Jumādā al-Ākhira. Al-Mustaʿīn prayed over him, along with the Banū Hāshim and the commanders. It was a day witnessed by many. Bakr b. Muḥammad b. Baqiyya, and it is said: Ibn Muḥammad b. ʿAdī, Abū ʿUthmān al-Māzinī the grammarian Bakr b. Muḥammad b. Baqiyya, and it is said: Ibn Muḥammad b. ʿAdī, Abū ʿUthmān al-Māzinī the grammarian. This nisba is to Māzin of Shaybān. It is also said: al-Māzinī, with nisba to Māzin of the Anṣār; among them are ʿAbd Allāh b. Zayd and ʿAbbād b. Taym. It is also said: al-Māzinī, with nisba to Māzin of Qays, who is Māzin b. Manṣūr, the brother of Sulaym and Hawāzin; among them are ʿUtba b. Ghazwān and ʿAbd Allāh b. Bashīr and his brother ʿAṭiyya. It is said also: al-Māzinī, with nisba to Māzin of Taym. Abū ʿUthmān transmitted from Abū ʿUbayda, al-Aṣmaʿī, and Abū ʿUbayda. He has written works, and he was the teacher of al-Mubarrad. He resembled the jurists. From Abū ʿUthmān al-Māzinī, who said: I entered upon al-Wāthiq, and he said to me: O Māzinī, do you have a son? I said: No, but I have a sister who is in the position of a son. He said: What did she say to you? I said: What the daughter of al-Aʿshā said to al-Aʿshā: O father, do not forget us when absent, for we are in good state if you do not depart. I see that when the lands conceal you, we are shunned and the ties of kinship are severed from us. He said: And what did you say to her? He said: I said to her what Jarīr said: Trust in God, who has no partner, and in success from the caliph. He said: You have done well. Give him five hundred dinars. The compiler said: This story has been transmitted to us in another form: that Abū al-ʿAbbās al-Mubarrad said: A certain one of the people of the covenant sought out Abū ʿUthmān al-Māzinī to read to him the book of Sībawayh, offering him one hundred dinars for teaching it to him. Abū ʿUthmān refused that. He said: I said to him: May I be your ransom, will you reject this payment despite your poverty and severe straits? He said: This book contains three hundred and such-and-such verses from the Book of God Almighty, and I do not see fit to enable a dhimmi to have them, out of protective zeal for the Book of God, Mighty and Majestic, and out of ardor for it. He said: It happened that a slave girl sang in the presence of al-Wāthiq the words of al-ʿArjī: O Ẓalūm, your afflicting a man who sent greeting as a salutation is an injustice. Those present differed over the parsing of "rajulan": some made it accusative and some nominative, while the slave girl insisted that her shaykh Abū ʿUthmān al-Māzinī taught her it in the accusative. So al-Wāthiq ordered that he be brought. Abū ʿUthmān said: When I stood before him, he asked me about the verse, and I said: The correct form is accusative. He said: And why is that? I said: "Muṣābakum" is a verbal noun with the meaning of "your afflicting," so "the man" is the object of "muṣābakum" and is made accusative by it. He said: Do you have any child? I said: A little daughter. He said: What did she say to you when you set out? I said: The words of the daughter of al-Aʿshā, as previously mentioned. So he ordered for me one thousand dinars and sent me back honored. Abū al-ʿAbbās said: When he returned to Baṣra, he said: How did you see, O Abū al-ʿAbbās, we rejected one hundred and God compensated us with one thousand. Al-Māzinī died in this year, and it is said: in the year two hundred and forty-seven. Jaʿfar b. ʿAlī b. al-Sarī b. ʿAbd al-Raḥmān, Abū al-Faḍl, known as Juʿayfurān Jaʿfar b. ʿAlī b. al-Sarī b. ʿAbd al-Raḥmān, Abū al-Faḍl, known as Juʿayfurān, the poet. He was born in Baghdad and grew up there. His father was among the descendants of Khurāsān. Jaʿfar was a man of excellence and literary culture, and he suffered from obsession in the course of his life. From Khālid the secretary, who said: I, Diʿbil, and another of the poets were stuck on half a verse which we had all composed, namely our words: "O wondrous of beauty," and we said: We have no one but Juʿayfurān the obsessed. So we came to him, and he said: What do you want? Khālid said: We came to you for a need. He said: Do not bother me, for I am hungry. We sent and bought him bread and salted fish, melon and fresh dates. He ate and was satisfied. Then he said to us: State your need. We said to him: We have differed over a verse, which is: O wondrous of beauty, far be it from you to abandon a wondrous one. He said: Yes. And by the beauty of your face I seek protection for you from evil deeds. Diʿbil said to him: Add for me another verse. He said: Yes: And from pride, the abasement of submission seeks favor with you for me. We rose and said: We entrust you to God. He said: Wait until I supply you with another verse for me: Let not one of you blame another; be beautiful in all things. Al-Ḥusayn b. ʿAlī b. Yazīd, Abū ʿAlī al-Karābīsī Al-Ḥusayn b. ʿAlī b. Yazīd, Abū ʿAlī al-Karābīsī: He heard from al-Shāfiʿī, Yazīd b. Hārūn, and a group of others. He wrote works on branches and principles, except that he spoke about the utterance and said: My utterance of the Qurʾān is created. Aḥmad spoke against him and forbade speaking to him, saying: This is an innovator, and he warned against him. He, in turn, began to speak against Aḥmad, and people's avoidance of him grew stronger. It was said to Yaḥyā b. Maʿīn: Al-Ḥusayn speaks against Aḥmad. He said: And who is al-Ḥusayn? Only their own kind speak against people. Al-Ḥusayn died in this year. Al-Ḥusayn b. ʿAlī b. Yazīd b. Sulaym al-Ṣudāʾī Al-Ḥusayn b. ʿAlī b. Yazīd b. Sulaym al-Ṣudāʾī: He transmitted from Ḥusayn al-Juʿfī and al-Khuraybī. From him transmitted Ibn Abī al-Dunyā, Ibn Ṣāʿid, and al-Maḥāmilī. He was trustworthy. Ḥajjāj b. al-Shāʿir used to praise him and say: He is one of the abdāl. He died in Ramaḍān of this year. ʿĪsā b. Ḥammād — Zughba — b. Muslim b. ʿAbd Allāh, Abū Mūsā ʿĪsā b. Ḥammād — Zughba — b. Muslim b. ʿAbd Allāh, Abū Mūsā: The last to transmit from al-Layth b. Saʿd, and he is among the trustworthy. He passed ninety years of age. He died in Dhū al-Ḥijja of this year. Muḥammad b. Ḥumayd b. Ḥayyān, Abū ʿAbd Allāh al-Rāzī Muḥammad b. Ḥumayd b. Ḥayyān, Abū ʿAbd Allāh al-Rāzī: He transmitted from Ibn al-Mubārak, Jarīr b. ʿAbd al-Ḥamīd, Ḥakkām b. Salm, and others. From him transmitted Aḥmad b. Ḥanbal, Yaḥyā b. Maʿīn, al-Baghawī, al-Bāghandī, and others. Yaḥyā said: He is not objectionable. Yaʿqūb b. Shayba said: He has many rejected reports. Al-Bukhārī said: His ḥadīth merits scrutiny. Abū Ḥātim al-Rāzī along with others used to say: He is very weak; he transmits what he did not hear, and he takes ḥadīths of Baṣra and Kūfa and transmits them on the authority of the Rāzīs. Ṣāliḥ b. Muḥammad, nicknamed Jazara, said: I have never seen anyone more audacious against God than him; he would take people's ḥadīths and turn some of them into others. Ibrāhīm b. Yaʿqūb al-Jūzajānī said: He is of corrupt doctrine, not trustworthy. Isḥāq b. Manṣūr said: I bear witness before God that he is a liar. Abū Zurʿa said: He was a deliberate liar. Al-Nasāʾī said: He is not trustworthy. He died in this year. In this year also died among the notables: ʿAbd al-Jabbār b. al-ʿAlāʾ, ʿAbd al-Malik b. Shuʿayb, and Muḥammad b. Zunbūr. Abū Ḥātim al-Sijistānī And Abū Ḥātim al-Sijistānī, whose name is Sahl b. Muḥammad b. ʿUthmān b. Yazīd al-Jushamī, Abū Ḥātim al-Sijistānī, the grammarian and lexicographer, author of many works. He was outstanding in language, studying it under Abū ʿUbayda and al-Aṣmaʿī, and transmitting much from Abū Zayd al-Anṣārī. From him took al-Mubarrad, Ibn Durayd, and others. He was a righteous servant, given much to charity and recitation of the Qurʾān. He gave a dinar in charity every day and completed a recitation of the Qurʾān every week. He has much poetry, among which is his saying: They displayed his beautiful face and blamed the one who was tempted. If they had wanted to protect me, they would have veiled his lovely face. Ibn Khillikān said: His death was in Muḥarram, and it is said: in Rajab of this year. (In it also died ʿAbd al-Raḥmān b. ʿAbd Rabbihi, Abū Muḥammad al-Rāfiʿī, the ascetic, whose supplication was answered, and he was from the people of Ifrīqiya. In it also died Abū Kurayb Muḥammad b. al-ʿAlāʾ al-Hamadhānī al-Kūfī in Jumādā al-Ākhira, and he was among the shaykhs of al-Bukhārī and Muslim, and Muḥammad b. Ḥumayd al-Rāzī the ḥadīth scholar.
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