Tarikh (al-Tabari) 3427
The Year 255 AH
مَنْ تُوُفِّيَ فِي سنة خمس وخمسين ومائتين مِنَ الْأَكَابِرِ أَحْمَدُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي الْغَمْرِ عُمَرَ بْنِ عَبْدِ الرَّحْمَنِ أَحْمَدُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي الْغَمْرِ عُمَرَ بْنِ عَبْدِ الرَّحْمَنِ. مَوْلَى بَنِي سَهْمٍ، يُكَنَّى: أَبَا جَعْفَرٍ، وَكَانَ ثِقَةً، مَقْبُولًا عِنْدَ الْقَضَاءِ. تُوُفِّيَ فِي رَبِيعٍ الْأَوَّلِ مِنْ هَذِهِ السَّنَةِ. إِبْرَاهِيمُ بْنُ الْحُسَيْنِ بْنِ دِيزِيلَ الْهَمْدَانِيُّ إِبْرَاهِيمُ بْنُ الْحُسَيْنِ بْنِ دِيزِيلَ الْهَمْدَانِيُّ. سَمِعَ مِنْ عَفَّانَ [بْنِ مُسْلِمٍ]، وَكَانَ كَثِيرَ الطَّلَبِ لِلْحَدِيثِ، مُنْهَمِكًا فِي كِتَابَتِهِ. قَالَ عَبْدُ اللَّهِ بْنُ وَهْبٍ الدِّينَوَرِيُّ: كُنَّا نُذَاكِرُ إِبْرَاهِيمَ بْنَ الْحُسَيْنِ بِالْحَدِيثِ فَيُذَاكِرُنَا بِالْقِمْطَرِ، وَكَانَ يُذَاكَرُ بِالْحَدِيثِ الْوَاحِدِ فَيَقُولُ: عِنْدِي مِنْهُ قِمْطَرٌ. وعن أَبَا عَلِيٍّ الْحَسَنَ بْنَ عَلِيِّ بْنِ بُنْدَارٍ الزِّنْجَانِيَّ قال: قَالَ إِبْرَاهِيمُ بْنُ الْحُسَيْنِ بْنِ دِيزِيلَ الْهَمَذَانِيُّ: كَتَبْتُ فِي بَعْضِ اللَّيَالِي الْحَدِيثَ، فَجَلَسْتُ كَثِيرًا، وَكَتَبْتُ مَا لَا أُحْصِيهِ حَتَّى أُعْيِيتُ، ثُمَّ خَرَجْتُ أَتَأَمَّلُ السَّمَاءَ، فَكَانَ أَوَّلَ اللَّيْلِ، فَأَتْمَمْتُ حِزْبِي، وَأَصْبَحْتُ وَصَلَّيْنَا الصُّبْحَ، ثُمَّ حَضَرْتُ بَابَ حَانُوتِ تَاجِرٍ، وَكَانَ هُوذًا يَكْتُبُ حِسَابًا، وَيُؤَرِّخُهُ بِيَوْمِ السَّبْتِ، فَقُلْتُ: سُبْحَانَ اللَّهِ! أَلَيْسَ الْيَوْمُ يَوْمَ الْجُمُعَةِ؟ فَضَحِكَ وَقَالَ: لَعَلَّكَ لَمْ تَحْضُرْ أَمْسِ الْجَامِعَ، فَرَاجَعْتُ نَفْسِي، فَإِذَا أَنَا قَدْ كَتَبْتُ لَيْلَتَيْنِ وَيَوْمًا. إِسْمَاعِيلُ بْنُ يُوسُفَ، أَبُو عَلِيٌّ الدَّيْلِمِيُّ إِسْمَاعِيلُ بْنُ يُوسُفَ، أَبُو عَلِيٌّ الدَّيْلِمِيُّ كَانَ أَحَدَ الْعُبَّادِ الْوَرِعِينَ وَالزُّهَّادِ [الْمُتَقَلِّلِينَ]، وَكَانَ حَافِظًا لِلْحَدِيثِ بَصِيرًا [بِهِ]، ثِقَةً فِي رِوَايَتِهِ. جَالَسَ أَحْمَدَ بْنَ حَنْبَلٍ وَمَنْ بَعْدَهُ مِنَ الْحُفَّاظِ، وَحَدَّثَ عَنْ مُجَاهِدِ بْنِ مُوسَى. رَوَى عَنْهُ: الْعَبَّاسُ بْنُ يُوسُفَ الشِّكْلِيُّ. وعن أَبُو الْحُسَيْنِ بْنُ الْمُنَادِي قَالَ: وَإِسْمَاعِيلُ الدَّيْلِمِيُّ كَانَ مِنْ خِيَارِ النَّاسِ، وَذُكِرَ [لِي] أَنَّهُ [كَانَ] يَحْفَظُ أَرْبَعِينَ أَلْفَ حَدِيثٍ، قَالُوا: وَكَانَ يَعْبُرُ إِلَى الْجَانِبِ الشَّرْقِيِّ قَاصِدًا مُحَمَّدَ بْنَ إِشْكَابٍ [الْحَافِظَ] فَيُذَاكِرُهُ بِالْمُسْنَدِ، وَكَانَ إِسْمَاعِيلُ مِنْ أَشْهَرِ النَّاسِ بِالزُّهْدِ وَالْوَرَعِ وَالتَّمَيُّزِ بِالصَّوْنِ، وَأَمَّا مَكْسَبُهُ فَكَانَ مِنَ الْمُسَاهَرَةِ فِي الْأَرْجَاءِ. وعن كِرْدَانُ قَالَ: قَالَ إِسْمَاعِيلُ الدَّيْلِمِيُّ: اشْتَهَيْتُ حَلْوَاءَ وَأُبْلِغْتُ شَهْوَتَهُ إِلَيَّ، فَخَرَجْتُ مِنَ الْمَسْجِدِ بِاللَّيْلِ لِأَبُولَ فَإِذَا [عَلَى] جَنَبَتَيِ الطَّرِيقِ أَخَاذِينُ حَلْوَاءَ، فَنُودِيتُ: يَا إِسْمَاعِيلُ، هَذَا الَّذِي اشْتَهَيْتَ، وَإِنْ تَرَكْتَهُ خَيْرٌ لَكَ. فَتَرَكْتُهُ. قَالَ ابْنُ مَخْلَدٍ: قَدْ كَتَبْتُ أَنَا عَنْ كِرْدَانَ: كَانَ يَكُونُ بِقَنْطَرَةِ بَنِي زُرَيْقٍ، وَقَدْ رَأَيْتُ إِسْمَاعِيلَ الدَّيْلَمِيَّ هَذَا مِنْ خِيَارِ الْمُسْلِمِينَ، [وَكَانَ مَا شِئْتَ مِنْ رَجُلٍ، رَأَيْتُهُ عِنْدَ أَبِي جَعْفَرِ بْنِ إِشْكَابٍ. قَالَ الْمُعَافَى: إِسْمَاعِيلُ الدَّيْلِمِيُّ كَانَ مِنْ خِيَارِ الْمُسْلِمِينَ] وَالنَّاسُ يَزُورُونَ قَبْرَهُ وَرَاءَ قَبْرِ مَعْرُوفٍ الْكَرْخِيِّ، بَيْنَهُمَا قُبُورٌ يَسِيرَةٌ. وَحَدَّثَنِي بَعْضُ شُيُوخِنَا أَنَّهُ كَانَ حَافِظًا لِلْحَدِيثِ، كَثِيرَ السَّمَاعِ، وَإِنَّهُ كَانَ يُذَاكَرُ بِسَبْعِينَ أَلْفَ حَدِيثٍ. سَهْلُ بْنُ مُحَمَّدٍ أَبُو حَاتِمٍ السِّجِسْتَانِيُّ سَهْلُ بْنُ مُحَمَّدٍ أَبُو حَاتِمٍ السِّجِسْتَانِيُّ. كَانَ عَالِمًا بِاللُّغَةِ وَالشِّعْرِ، كَثِيرَ الرِّوَايَةِ عَنْ أَبِي زَيْدٍ، وَأَبِي عُبَيْدَةَ، قَرَأَ كِتَابَ سِيبَوَيْهِ عَلَى الْأَخْفَشِ مَرَّتَيْنِ، وَكَانَ حَسَنَ الْعِلْمِ بِالْفُرُوضِ، وَإِخْرَاجِ الْمُعَمَّى، وَلَهُ شِعْرٌ جَيِّدٌ، وَعَلَيْهِ يَعْتَمِدُ ابْنُ دُرَيْدٍ فِي اللُّغَةِ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. عَبْدُ اللَّهِ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الْفَضْلِ بْنِ بَهْرَامِ بْنِ عَبْدِ الصَّمَدِ، أَبُو مُحَمَّدٍ السَّمَرْقَنْدِيُّ الدَّارِمِيُّ عَبْدُ اللَّهِ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الْفَضْلِ بْنِ بَهْرَامِ بْنِ عَبْدِ الصَّمَدِ، أَبُو مُحَمَّدٍ السَّمَرْقَنْدِيُّ الدَّارِمِيُّ. مِنْ بَنِي دَارِمِ بْنِ مَالِكِ بْنِ حَنْظَلَةَ، وُلِدَ سَنَةَ إِحْدَى وَثَمَانِينَ وَمِائَةٍ، رَحَلَ فِي طَلَبِ الْحَدِيثِ، وَسَمِعَ مِنْ أَبِي نُعَيْمٍ، وَالْحُمَيْدِيِّ، وَأَبِي الْيَمَانِ، وَغَيْرِهِمْ. [وَبَرَعَ فِي عِلْمِ الْحَدِيثِ] وَحَفِظَ وَأَتْقَنَ، وَجَمَعَ الثِّقَةَ، وَالصِّدْقَ، وَالْوَرَعَ، وَالْعَفَافَ، وَالزُّهْدَ، وَالْعَقْلَ الْكَامِلَ. وَأَلَحَّ عَلَيْهِ السُّلْطَانُ فِي قَضَاءِ سَمَرْقَنْدَ فَتَقَلَّدَهُ، وَقَضَى قَضِيَّةً وَاحِدَةً ثُمَّ اسْتَعْفَى فَأُعْفِيَ. وَصَنَّفَ "الْمُسْنَدَ" وَ"التَّفْسِيرَ" وَ"الْجَامِعَ". وَحَدَّثَ عَنْهُ: بُنْدَارٌ، وَمُسْلِمُ بْنُ الْحَجَّاجِ، وَالتِّرْمِذِيُّ، وَغَيْرُهُمْ. وعن أَبَا الْقَاسِمِ عَمْرَو بْنَ مُحَمَّدٍ الْأَنْصَارِيَّ قال: سَمِعْتُ أَبَا الْفَضْلِ مُحَمَّدَ بْنَ إِبْرَاهِيمَ يَقُولُ: كُنْتُ عِنْدَ أَحْمَدَ بْنِ حَنْبَلٍ، فَذُكِرَ عَبْدُ اللَّهِ بْنُ عَبْدِ الرَّحْمَنِ، فَقَالَ: ذَلِكَ السَّيِّدُ [ثُمَّ قَالَ أَحْمَدُ:] عُرِضَ عَلَيَّ الْكُفْرُ فَلَمْ أَقْبَلْ، وَعُرِضَتْ عَلَيْهِ الدُّنْيَا فَلَمْ يَقْبَلْ. تُوُفِّيَ يَوْمَ عَرَفَةَ وَكَانَ يَوْمَ الْجُمُعَةِ مِنْ هَذِهِ السَّنَةِ، وَهُوَ ابْنُ خَمْسٍ وَسَبْعِينَ سَنَةً، وَقِيلَ: تُوُفِّيَ سَنَةَ خَمْسِينَ، وَلَا يَصِحُّ. عُبَيْدُ بْنُ مُحَمَّدِ بْنِ الْقَاسِمِ [أَبُو مُحَمَّدٍ الْوَرَّاقُ] النَّيْسَابُورِيُّ عُبَيْدُ بْنُ مُحَمَّدِ بْنِ الْقَاسِمِ [أَبُو مُحَمَّدٍ الْوَرَّاقُ] النَّيْسَابُورِيُّ. سَكَنَ بَغْدَادَ، وَحَدَّثَ بِهَا عَنْ أَبِي النَّفَرِ هَاشِمِ بْنِ الْقَاسِمِ، وَبِشْرٍ الْحَافِي. رَوَى عَنْهُ: ابْنُ أَبِي الدُّنْيَا، وَالْبَاغَنْدِيُّ. وَكَانَ ثِقَةً. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. عَمْرُو بْنُ بَحْرِ بْنِ مَحْبُوبٍ، أَبُو عُثْمَانَ الْجَاحِظُ الْبَصْرِيُّ الْجَاحِظُ الْمُتَكَلِّمُ الْمُعْتَزِلِيُّ . وَإِلَيْهِ تُنْسَبُ الْفِرْقَةُ الْجَاحِظِيَّةُ مِنْهُمْ، وَهُوَ أَبُو عُثْمَانَ عَمْرُو بْنُ بَحْرِ بْنِ مَحْبُوبٍ الْكِنَانِيُّ اللَّيْثِيُّ الْبَصْرِيُّ، الْمَعْرُوفُ بِالْجَاحِظِ ; لِجُحُوظِ عَيْنَيْهِ، وَيُقَالُ لَهُ: الْحَدَقِيُّ. وَكَانَ شَنِيعَ الْمَنْظَرِ سَيِّئَ الْمَخْبَرِ رَدِيءَ الِاعْتِقَادِ يُنْسَبُ إِلَى الْبِدْعَةِ، وَرُبَّمَا جَاوَزَ بِهِ بَعْضُهُمْ إِلَى الِانْحِلَالِ حَتَّى يُقَالَ فِي الْمَثَلِ: يَا وَيْحَ مَنْ كَفَّرَهُ الْجَاحِظُ وَاللَّهُ أَعْلَمُ بِحَالِهِ. وَكَانَ بَارِعًا فَاضِلًا، قَدْ أَتْقَنَ عُلُومًا كَثِيرَةً، وَصَنَّفَ كُتُبًا جَمَّةً تَدُلُّ عَلَى قُوَّةِ ذِهْنِهِ وَجَوْدَةِ تَصَرُّفِهِ. وَمِنْ أَجَلِّ كُتُبِهِ كِتَابُ " الْحَيَوَانِ "، وَكِتَابُ " الْبَيَانِ وَالتَّبْيِينِ ". قَالَ ابْنُ خِلِّكَانَ: وَهُمَا أَحْسَنُ مُصَنَّفَاتِهِ وَأَمْتَعُهَا. وكَانَ جَدُّهُ أَسْوَدَ جَمَّالًا، وَكَانَ هُوَ مِنْ مُتَكَلِّمِي الْمُعْتَزِلَةِ، وَهُوَ تِلْمِيذُ أَبِي إِسْحَاقَ النَّظَّامِ، وَالنَّاسُ يُعْجَبُونَ بِتَصَانِيفِهِ زَائِدًا فِي الْحَدِّ، وَلَيْسَ الْأَمْرُ كَذَلِكَ، بَلْ لَهُ جَيِّدٌ وَرَدِيءٌ. وعن يَمُوتُ بْنُ الْمُزْرِعِ قَالَ: قَالَ لَنَا عَمْرُو بْنُ بَحْرٍ الْجَاحِظُ: مَا غَلَبَنِي قَطُّ إِلَّا رَجُلٌ وَامْرَأَةٌ. فَأَمَّا الرَّجُلُ: فَإِنِّي كُنْتُ مُجْتَازًا فِي بَعْضِ الطُّرُقِ، فَإِذَا أَنَا بِرَجُلٍ قَصِيرٍ بَطِينٍ، كَبِيرِ الْهَامَةِ، طَوِيلِ اللِّحْيَةِ، مُتَّزِرٍ بِمِئْزَرٍ، وَبِيَدِهِ مُشْطٌ يَسْقِي [بِهِ] شِقَّهُ وَيُمَشِّطُهَا بِهِ، فَقُلْتُ فِي نَفْسِي: رَجُلٌ قَصِيرٌ بَطِينٌ أَلْحَى فَاسْتَزْرَيْتُهُ، فَقُلْتُ: [أَيُّهَا] الشَّيْخُ، قَدْ قُلْتُ فِيكَ شِعْرًا. فَتَرَكَ الْمُشْطَ مِنْ يَدِهِ، وَقَالَ: قُلْ. فَقُلْتُ: كَأَنَّكَ صَعْوَةٌ فِي أَصْلِ حُشٍّ أَصَابَ الْحُشَّ طَشٌّ بَعْدَ رَشِّ فَقَالَ لِي: اسْمَعْ جَوَابَ مَا قُلْتَ. فَقُلْتُ: هَاتِ. فَقَالَ: كَأَنَّكَ كَنَدْبٌ فِي ذَنَبِ كَبْشٍ مُدَلْدَلَةٌ وَذَاكَ الْكَبْشُ يَمْشِي وَأَمَّا الْمَرْأَةُ: فَإِنِّي كُنْتُ مُجْتَازًا فِي بَعْضِ الطُّرُقَاتِ، فَإِذَا أَنَا بِامْرَأَتَيْنِ، وَكُنْتُ رَاكِبًا عَلَى حِمَارَةٍ، فَضَرَطَتِ الْحِمَارَةُ، فَقَالَتْ إِحْدَاهُمَا لِلْأُخْرَى: وَيْ، حِمَارَةُ الشَّيْخِ تَضْرِطُ. فَغَاظَنِي قَوْلُهَا فَأَعْنَنْتُ ثُمَّ قُلْتُ لَهُمَا: إِنَّهُ مَا حَمَلَتْنِي أُنْثَى قَطُّ إِلَّا وَضَرَطَتْ. فَضَرَبَتْ يَدَهَا عَلَى كَتِفِ الْأُخْرَى وَقَالَتْ: [لَقَدْ] كَانَتْ أُمُّ هَذَا مِنْهُ فِي جَهْدٍ جَهِيدٍ تِسْعَةَ أَشْهُرٍ. وعن الْمُبَرِّدُ قَالَ: دَخَلْتُ عَلَى الْجَاحِظِ فِي آخِرِ أَيَّامِهِ، وَهُوَ عَلِيلٌ، فَقُلْتُ لَهُ: كَيْفَ أَنْتَ؟ قَالَ: كَيْفَ يَكُونُ مَنْ نِصْفُهُ مَفْلُوجٌ، فَلَوْ نُشِرَ بِالْمَنَاشِيرِ مَا أَحَسَّ بِهِ، وَنِصْفُهُ الْآخَرُ مُنَقْرَسٌ، فَلَوْ طَارَتِ الذُّبَابَةُ بِقُرْبِهِ لَآلَمَتْهُ، وَالْآفَةُ فِي جَمِيعِ هَذَا أَنِّي جُزْتُ التِّسْعِينَ، ثُمَّ أَنْشَدَنَا [يَقُولُ]: أَتَرْجُو أَنْ تَكُونَ وَأَنْتَ شَيْخٌ كَمَا قَدْ كُنْتَ أَيَّامَ الشَّبَابِ لَقَدْ كَذَبَتْكَ نَفْسُكَ لَيْسَ ثَوْبٌ دَرِيسٌ كَالْجَدِيدِ مِنَ الثِّيَابِ تُوُفِّيَ الْجَاحِظُ فِي مُحَرَّمٍ هَذِهِ السَّنَةَ. الْفَضْلُ بْنُ سَهْلِ بْنِ إِبْرَاهِيمَ بْنِ الْعَبَّاسِ الْأَعْرَجُ الْفَضْلُ بْنُ سَهْلِ بْنِ إِبْرَاهِيمَ بْنِ الْعَبَّاسِ الْأَعْرَجُ. مَوْلَى بَنِي هَاشِمٍ، سَمِعَ حُسَيْنًا الْجُعْفِيَّ، وَشَبَابَةَ. رَوَى عَنْهُ: الْبُخَارِيُّ، وَمُسْلِمٌ فِي الصَّحِيحَيْنِ، وَكَانَ شَدِيدَ الذَّكَاءِ وَالْفِطْنَةِ، مِنَ الثِّقَاتِ الْأَخْيَارِ. تُوُفِّيَ فِي صَفَرٍ مِنْ هَذِهِ السَّنَةِ. مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ بْنِ أَبِي زُهَيْرٍ، أَبُو يَحْيَى الْبَزَّارُ مُحَمَّدُ بْنُ عَبْدِ الرَّحِيمِ بْنِ أَبِي زُهَيْرٍ، أَبُو يَحْيَى الْبَزَّارُ. يُعْرَفُ بِصَاعِقَةَ، وَإِنَّمَا سُمِّيَ صَاعِقَةَ؛ لِأَنَّهُ كَانَ جَيِّدَ الْحِفْظِ. [وُلِدَ سَنَةَ خَمْسٍ وَثَمَانِينَ وَمِائَةٍ، وَأَصْلُهُ فَارِسِيٌّ]. سَمِعَ عَبْدَ اللَّهِ بْنَ مُوسَى وَعَبْدَ الْوَهَّابِ بْنَ عَطَاءٍ وَأَسْوَدَ بْنَ عَامِرٍ، وَقَبِيصَةَ، وَغَيْرَهُمْ. وَكَانَ عَالِمًا حَافِظًا مُتْقِنًا ضَابِطًا [ثِقَةً] حَدَّثَ عَنْهُ الْبُخَارِيُّ فِي صَحِيحِهِ وَغَيْرُهُ. وَتُوُفِّيَ فِي شَعْبَانَ هَذِهِ السَّنَةَ وَلَهُ سَبْعُونَ سَنَةً. مُحَمَّدُ بْنُ كَرَّامٍ، أَبُو عَبْدِ اللَّهِ السِّجْزِيُّ مُحَمَّدُ بْنُ كَرَّامٍ، أَبُو عَبْدِ اللَّهِ السِّجْزِيُّ. وُلِدَ بِقَرْيَةٍ مِنْ قُرَى زُرَيْحَ، وَنَشَأَ بِسَجِسْتَانَ، ثُمَّ دَخَلَ بِلَادَ خُرَاسَانَ، وَسَمِعَ الْحَدِيثَ، وَأَكْثَرَ الرِّوَايَةَ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ الْجُوَيْبَارِيِّ، وَمُحَمَّدِ بْنِ تَمِيمٍ الْفَارِيَابِيِّ، وَكَانَا كَذَّابَيْنِ، وَقَدْ صَرَّحَ فِي كُتُبِهِ بِأَنَّ اللَّهَ جِسْمٌ [تَعَالَى عَنْ ذَلِكَ] وَمِنْ مَذْهَبِ الْكَرَامِيَّةِ: أَنَّ اللَّهَ سُبْحَانَهُ مُمَاسٌّ لِعَرْشِهِ، وَأَنَّ ذَاتَهُ مَحَلٌّ لِلْحَوَادِثِ، [فِي هَذَيَانَاتٍ]، فَلَا هُوَ سَكَتَ سُكُوتَ الزَّاهِدِينَ، وَلَا تَفَلَّقَ بِكَلَامِ الْمُتَكَلِّمِينَ. وَذَكَرَهُ أَبُو حَاتِمِ بْنُ حِبَّانَ الْحَافِظُ فِي كِتَابِ "الْمَجْرُوحِينَ" فَقَالَ: كَأَنَّهُ خُذِلَ حَتَّى الْتَقَطَ مِنَ الْمَذَاهِبِ أَرْدَأَهَا، وَمِنَ الْأَحَادِيثِ أَوْهَاهَا ثُمَّ جَالَسَ الْجُوَيْبَارِيَّ، وَمُحَمَّدَ بْنَ تَمِيمٍ، وَلَعَلَّهُمَا [قَدْ] وَضَعَا عَلَى رَسُولِ اللَّهِ ﷺ وَعَلَى الصَّحَابَةِ وَالتَّابِعِينَ مِائَةَ أَلْفِ حَدِيثٍ، ثُمَّ جَالَسَ أَحْمَدَ بْنَ حَرْبٍ الْأَصْفَهَانِيَّ بِنَيْسَابُورَ، فَأَخَذَ عَنْهُ التَّقَشُّفَ، وَلَمْ يَكُنْ يُحْسِنُ الْعِلْمَ وَلَا الْأَدَبَ، أَكْثَرُ كُتُبِهِ الْمُصَنَّفَةِ صَنَّفَهَا لَهُ مَأْمُونُ بْنُ أَحْمَدَ السُّلَمِيُّ، وَكَانَ تِلْمِيذَهُ. وَذَكَرَهُ أَبُو عَبْدِ اللَّهِ الْحَاكِمُ فَقَالَ: جَاوَرَ بِمَكَّةَ خَمْسَ سِنِينَ، ثُمَّ انْصَرَفَ إِلَى سَجِسْتَانَ، فَبَاعَ مَا كَانَ يَمْلِكُهُ بِمَالٍ وَانْصَرَفَ إِلَى نَيْسَابُورَ، فَحَبَسَهُ [مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ] طَاهِرٍ، فَلَمَّا أَطْلَقَهُ خَرَجَ إِلَى ثُغُورِ الشَّامِ، ثُمَّ عَادَ إِلَى نَيْسَابُورَ فَحَبَسَهُ مُحَمَّدُ بْنُ [عَبْدِ اللَّهِ بْنِ] طَاهِرٍ، وَطَالَتْ مِحْنَتُهُ، وَكَانَ يَغْتَسِلُ كُلَّ جُمُعَةٍ، وَيَتَأَهَّبُ لِلْخُرُوجِ إِلَى الْجَامِعِ، ثُمَّ يَقُولُ: لِلسَّجَّانِ: أَتَأْذَنُ لِي فِي الْخُرُوجِ؟ فَيَقُولُ: لَا، فَيَقُولُ: اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنِّي بَذَلْتُ مَجْهُودِي، وَالْمَنْعُ مِنْ غَيْرِي. وَمَكَثَ بِنَيْسَابُورَ أَرْبَعَ عَشْرَةَ سَنَةً، ثَمَانِيَةً مِنْهَا فِي السِّجْنِ، وَكَانَ يَلْبَسُ فِي أَوَّلِ أَمْرِهِ مَسَكَ ضَأْنٍ مَدْبُوغًا غَيْرَ مَخِيطٍ، وَكَانَ عَلَى رَأْسِهِ قَلَنْسُوَةٌ بَيْضَاءُ، وَيَجْلِسُ فَيَعِظُ وَيُذَكِّرُ. خَرَجَ مِنْ نَيْسَابُورَ فِي شَوَّالٍ سَنَةَ إِحْدَى وَخَمْسِينَ [وَمِائَتَيْنِ]، وَتُوُفِّيَ بِبَيْتِ الْمَقْدِسِ فِي صَفَرٍ سَنَةَ خَمْسٍ وَخَمْسِينَ، وَدُفِنَ بِبَابِ أَرِيحَاءَ بِقُرْبِ يَحْيَى بْنِ زَكَرِيَّا عَلَيْهِمَا السَّلَامُ، وَكَانَ أَصْحَابُهُ بِبَيْتِ الْمَقْدِسِ نَحْوَ عِشْرِينَ أَلْفًا. مُحَمَّدُ بْنُ عِمْرَانَ بْنِ زِيَادِ بْنِ كَثِيرٍ أَبُو جَعْفَرٍ الضَّبِّيُّ النَّحْوِيُّ الْكُوفِيُّ مُحَمَّدُ بْنُ عِمْرَانَ بْنِ زِيَادِ بْنِ كَثِيرٍ أَبُو جَعْفَرٍ الضَّبِّيُّ النَّحْوِيُّ الْكُوفِيُّ. مُؤَدِّبُ عَبْدِ اللَّهِ بْنِ الْمُعْتَزِّ، حَدَّثَ عَنْ أَبِي نُعَيْمٍ، وَأَحْمَدَ بْنِ حَنْبَلٍ، وَغَيْرِهِمَا. وَكَانَ الْغَالِبُ عَلَيْهِ الْأَخْبَارُ وَمَا يَتَعَلَّقُ بِالْأَدَبِ، وَكَانَ ثِقَةً. وعن أَحْمَدُ بْنُ عَبْدِ الْعَزِيزِ الْجَوْهَرِيُّ قَالَ: كَانَ مُحَمَّدُ بْنُ عِمْرَانَ الضَّبِّيُّ عَلَى اخْتِيَارِ الْقُضَاةِ لِلْمُعْتَزِّ فَاجْتَمَعَ إِلَيْهِ الْقُضَاةُ وَالْفُقَهَاءُ، وَكَانَ الضَّبِّيُّ قَبْلَ ذَلِكَ مُعَلِّمًا، فَنَعَسَ، ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ: تَهَجُّوا. قَالَ الْجَوْهَرِيُّ: وَكَانَ شَيْخًا طُوَالًا يَحْفَظُ حَدِيثًا عَنْ رَسُولِ اللَّهِ ﷺ وَكَانَ يَحْفَظُ الْأَخْبَارَ وَالْمُلَحَ. وعن أَحْمَدُ بْنُ أَبِي السَّرِيِّ قَالَ: قَالَ لِي ابْنُ عَرَابَةَ الْمُؤَدِّبُ: حَكَى لِي مُحَمَّدُ بْنُ عُمَرَ الضَّبِّيُّ أَنَّهُ حَفَّظَ ابْنَ الْمُعْتَزِّ -وَهُوَ يُؤَدِّبُهُ- النَّازِعَاتِ، وَقَالَ لَهُ: إِذَا سَأَلَكَ أَمِيرُ الْمُؤْمِنِينَ أَبُوكَ: فِي أَيِّ شَيْءٍ أَنْتَ؟ فَقُلْ: أَنَا فِي السُّورَةِ الَّتِي تَلِي عَبَسَ، وَلَا تَقُلْ: أَنَا فِي النَّازِعَاتِ. فَسَأَلَهُ أَبُوهُ: فِي أَيِّ شَيْءٍ أَنْتَ؟ فَقَالَ: أَنَا فِي السُّورَةِ الَّتِي تَلِي عَبَسَ. فَقَالَ لَهُ: مَنْ عَلَّمَكَ هَذَا؟ قَالَ: مُؤَدِّبِي. فَأَمَرَ لَهُ بِعَشَرَةِ آلَافِ دِرْهَمٍ. خَفَاجَةُ بْنُ سُفْيَانَ ( وَفِيهَا تُوُفِّيَ خَفَاجَةُ بْنُ سُفْيَانَ أَمِيرُ صِقِلِّيَةَ فِي رَجَبٍ، وَوَلِيَ بَعْدَهُ ابْنُهُ مُحَمَّدٌ، وَتَقَدَّمَ ذِكْرُ ذَلِكَ سَنَةَ سَبْعٍ وَأَرْبَعِينَ وَمِائَتَيْنِ، وَلَمَّا وَلِيَ مُحَمَّدٌ سَيَّرَ عَمَّهُ عَبْدَ اللَّهِ بْنَ سُفْيَانَ إِلَى سَرَقُوسَةَ، فَأَهْلَكَ زَرْعَهَا وَعَادَ. أَبُو أَحْمَدَ عُمَرُ بْنُ شِمْرِ بْنِ حَمْدُوَيْهِ الْهَرَوِيُّ اللُّغَوِيُّ وَفِيهَا تُوُفِّيَ أَبُو أَحْمَدَ عُمَرُ بْنُ شِمْرِ بْنِ حَمْدُوَيْهِ الْهَرَوِيُّ اللُّغَوِيُّ، وَكَانَ إِمَامًا فِي الْأَشْعَارِ، وَرَوَى عَنِ ابْنِ الْأَعْرَابِيِّ، وَالرِّيَاشِيِّ، وَغَيْرِهِمَا ). عَلِيُّ بْنُ الْمُثَنَّى بْنِ يَحْيَى بْنِ عِيسَى الْمَوْصِلِيُّ وَالِدُ أَبِي يَعْلَى وَعَلِيُّ بْنُ الْمُثَنَّى بْنِ يَحْيَى بْنِ عِيسَى الْمَوْصِلِيُّ وَالِدُ أَبِي يَعْلَى صَاحِبِ الْمُسْنَدِ . ( وَفِيهَا تُوُفِّيَ مُحَمَّدٌ سَحْنُونٌ الْفَقِيهُ الْمَالِكِيُّ الْقَيْرَوَانِيُّ بِهَا ). وَعَبْدُ اللَّهِ بْنُ هَاشِمٍ الطُّوسِيُّ
Translation
✧ Those of the notables who died in the year two hundred and fifty-five: Aḥmad b. ʿAbd Allāh b. Abī al-Ghamr ʿUmar b. ʿAbd al-Raḥmān Aḥmad b. ʿAbd Allāh b. Abī al-Ghamr ʿUmar b. ʿAbd al-Raḥmān. Client of Banū Sahm, whose kunyah was Abū Jaʿfar; he was trustworthy and acceptable in judicial matters. He died in Rabīʿ al-Awwal of this year. Ibrāhīm b. al-Ḥusayn b. Dīzīl al-Hamdānī Ibrāhīm b. al-Ḥusayn b. Dīzīl al-Hamdānī. He heard from ʿAffān [b. Muslim] and was an assiduous seeker of ḥadīth, absorbed in writing it down. ʿAbd Allāh b. Wahb al-Dīnawarī said: We used to engage with Ibrāhīm b. al-Ḥusayn in ḥadīth study, and he would remonstrate with us by the qimṭar; when a single ḥadīth was discussed, he would say, "I have a qimṭar of it." And from Abū ʿAlī al-Ḥasan b. ʿAlī b. Bundār al-Zanjānī, who said: Ibrāhīm b. al-Ḥusayn b. Dīzīl al-Hamadhānī said: One night I sat writing ḥadīth for a long time and wrote beyond count until I became exhausted. Then I went out and contemplated the sky; it was the beginning of the night. I completed my portion and arose, and we prayed the morning prayer. Then I attended the door of a merchant's shop. He was a Jew writing accounts, dating the day as Saturday. I said, "Glory be to God! Is today not Friday?" He laughed and said, "Perhaps you did not attend the mosque yesterday." I reconsidered, and indeed I had written for two nights and a day. Ismāʿīl b. Yūsuf, Abū ʿAlī al-Daylamī Ismāʿīl b. Yūsuf, Abū ʿAlī al-Daylamī. He was one of the devout worshippers and ascetics of modest means; he was a ḥāfiẓ of ḥadīth, discerning in it, and trustworthy in his transmission. He sat with Aḥmad b. Ḥanbal and the ḥuffāẓ who came after him, and he narrated from Mujāhid b. Mūsā. Al-ʿAbbās b. Yūsuf al-Shiklī narrated from him. And from Abū al-Ḥusayn b. al-Munādī, who said: Ismāʿīl al-Daylamī was among the best of people. It was mentioned to me that he had memorized forty thousand ḥadīths. They said: He used to cross to the eastern side making for Muḥammad b. Ishkāb the ḥāfiẓ and engage him in study of the musnad. Ismāʿīl was one of the most renowned people for zuhd, scrupulousness, and distinctiveness in upright conduct. As for his livelihood, it came from night watch in the outskirts. And from Kirdān, who said: Ismāʿīl al-Daylamī said: I craved sweets, and my craving was conveyed to me. I left the mosque at night to relieve myself, and there on both sides of the road were jars of sweets. I was called: "O Ismāʿīl, this is what you craved; if you leave it, it is better for you." So I left it. Ibn Makhlad said: I myself wrote from Kirdān: He used to be at Qanṭarat Banī Zurayq. I saw this Ismāʿīl al-Daylamī as one of the best of the Muslims; [he was as fine a man as you could wish. I saw him at Abū Jaʿfar b. Ishkāb's. Al-Muʿāfā said: Ismāʿīl al-Daylamī was one of the best of the Muslims] and people visit his grave beyond the grave of Maʿrūf al-Karkhī, with only a few graves between them. One of our shaykhs told me that he was a ḥāfiẓ of ḥadīth, a copious hearer, and that he could be engaged in study with seventy thousand ḥadīths. Sahl b. Muḥammad Abū Ḥātim al-Sijistānī Sahl b. Muḥammad Abū Ḥātim al-Sijistānī. He was learned in lexicography and poetry, transmitted much from Abū Zayd and Abū ʿUbaydah, and read the book of Sībawayh twice under al-Akhfash. He had good knowledge of shares of inheritance and solving riddles, and he composed fine poetry. Ibn Durayd relied upon him in lexicography. He died in this year. ʿAbd Allāh b. ʿAbd al-Raḥmān b. al-Faḍl b. Bahrām b. ʿAbd al-Ṣamad, Abū Muḥammad al-Samarqandī al-Dārimī ʿAbd Allāh b. ʿAbd al-Raḥmān b. al-Faḍl b. Bahrām b. ʿAbd al-Ṣamad, Abū Muḥammad al-Samarqandī al-Dārimī. Of Banū Dārim b. Mālik b. Ḥanẓalah, he was born in the year one hundred and eighty-one. He traveled in pursuit of ḥadīth and heard from Abū Nuʿaym, al-Ḥumaydī, Abū al-Yamān, and others. [He excelled in the science of ḥadīth,] memorized and mastered it, and combined trustworthiness, truthfulness, scrupulousness, chastity, zuhd, and complete intellect. The sultan pressed him to accept the judgeship of Samarqand, and he took it on. He adjudicated a single case, then sought to be excused, and he was excused. He compiled the Musnad, the Tafsīr, and the Jāmiʿ. Bundār, Muslim b. al-Ḥajjāj, al-Tirmidhī, and others narrated from him. And from Abū al-Qāsim ʿAmr b. Muḥammad al-Anṣārī, who said: I heard Abū al-Faḍl Muḥammad b. Ibrāhīm say: I was with Aḥmad b. Ḥanbal when ʿAbd Allāh b. ʿAbd al-Raḥmān was mentioned. He said: That is the master. [Then Aḥmad said:] Unbelief was offered to me, and I did not accept; the world was offered to him, and he did not accept. He died on the Day of ʿArafah, which was a Friday of this year, at the age of seventy-five. It is also said that he died in the year fifty, but that is not sound. ʿUbayd b. Muḥammad b. al-Qāsim [Abū Muḥammad al-Warrāq] al-Naysābūrī ʿUbayd b. Muḥammad b. al-Qāsim [Abū Muḥammad al-Warrāq] al-Naysābūrī. He resided in Baghdad and narrated there from Abū al-Nafar Hāshim b. al-Qāsim and Bishr al-Ḥāfī. Ibn Abī al-Dunyā and al-Bāghandī narrated from him. He was trustworthy and died in this year. ʿAmr b. Baḥr b. Maḥbūb, Abū ʿUthmān al-Jāḥiẓ al-Baṣrī al-Jāḥiẓ the Muʿtazilī theologian. To him is attributed the Jāḥiẓiyyah faction among them. He is Abū ʿUthmān ʿAmr b. Baḥr b. Maḥbūb al-Kinānī al-Laythī al-Baṣrī, known as al-Jāḥiẓ because of the protrusion of his eyes; he was also called al-Ḥadaqī. He was ugly in appearance, evil in report, corrupt in belief, and attributed to innovation. Some even went so far as to charge him with dissolution, so that it is said in proverb: Woe to the one whom al-Jāḥiẓ declares an unbeliever, but God knows best his true state. He was accomplished and learned, having mastered many sciences and composed numerous books that attest to the strength of his intellect and the excellence of his style. Among his greatest books are Kitāb al-Ḥayawān and Kitāb al-Bayān wa-l-Tabyīn. Ibn Khillikān said: These two are the finest and most enjoyable of his works. His grandfather was a black camel-driver. He himself was among the theologians of the Muʿtazilah and a student of Abū Isḥāq al-Naẓẓām. People admire his writings beyond measure, but that is not the case; rather, he has both good and bad. And from Yamūt b. al-Muzarriʿ, who said: ʿAmr b. Baḥr al-Jāḥiẓ said to us: No one ever bested me except a man and a woman. As for the man: I was passing along a road when I saw a short, stout man with a large head and a long beard, wearing a waist-wrapper, and in his hand a comb with which he was wetting and combing his forelock. I said to myself, "A short, stout, long-bearded man," and I belittled him. I said, "Old man, I have composed a verse about you." He put down the comb and said, "Speak." So I said: It is as though you were a sparrow at the base of a thicket, and the thicket was struck by drizzle after a downpour. He said to me, "Listen to the answer to what you said." I said, "Give it." He said: It is as though you were a flap of skin dangling from the tail of a ram, and that ram is walking. As for the woman: I was passing along some roads when I came upon two women. I was riding a she-donkey, and the she-donkey broke wind. One of them said to the other, "Oh! The shaykh's she-donkey farts." Her words angered me, so I told them, "No female has ever carried me but that she farted." She struck her hand on the other's shoulder and said, "This one's mother truly suffered severe hardship for nine months." And from al-Mubarrad, who said: I visited al-Jāḥiẓ in his last days when he was ill. I asked him, "How are you?" He said, "How can one be whose half is paralyzed, so that if it were cut with saws he would not feel it, and whose other half is afflicted with gout, so that if a fly flew near it, it would pain him? The affliction in all of this is that I have passed ninety." Then he recited to us, saying: Do you hope, now that you are an old man, to be as you once were in the days of youth? Your soul has lied to you; a worn-out garment is not like new clothing. Al-Jāḥiẓ died in Muḥarram of this year. Al-Faḍl b. Sahl b. Ibrāhīm b. al-ʿAbbās al-Aʿraj al-Faḍl b. Sahl b. Ibrāhīm b. al-ʿAbbās al-Aʿraj. Client of Banū Hāshim; he heard Ḥusayn al-Juʿfī and Shabābah. Al-Bukhārī and Muslim narrated from him in the two Ṣaḥīḥs. He was extremely intelligent and astute, among the trustworthy and excellent. He died in Ṣafar of this year. Muḥammad b. ʿAbd al-Raḥīm b. Abī Zuhayr, Abū Yaḥyā al-Bazzār Muḥammad b. ʿAbd al-Raḥīm b. Abī Zuhayr, Abū Yaḥyā al-Bazzār. Known as Ṣāʿiqah. He was called Ṣāʿiqah because of his excellent memory. [He was born in the year one hundred and eighty-five, and his origin was Persian.] He heard ʿAbd Allāh b. Mūsā, ʿAbd al-Wahhāb b. ʿAṭāʾ, Aswad b. ʿĀmir, Qabīṣah, and others. He was a learned ḥāfiẓ, a precise and accurate transmitter [and trustworthy]. Al-Bukhārī narrated from him in his Ṣaḥīḥ and elsewhere. He died in Shaʿbān of this year at the age of seventy. Muḥammad b. Karrām, Abū ʿAbd Allāh al-Sijzī Muḥammad b. Karrām, Abū ʿAbd Allāh al-Sijzī. He was born in a village of the villages of Zurayḥ and grew up in Sijistān. Then he entered the lands of Khurāsān, heard ḥadīth, and narrated much from Aḥmad b. ʿAbd Allāh al-Juwaybārī and Muḥammad b. Tamīm al-Fāriyābī, both of whom were liars. He plainly stated in his books that God is a body, exalted be He above that. Among the doctrines of the Karrāmiyyah is that God, glorious is He, is in contact with His Throne, and that His essence is a locus of occurrences, amid such ravings. He neither kept the silence of the ascetics nor articulated the speech of the theologians. Abū Ḥātim b. Ḥibbān the ḥāfiẓ mentioned him in the book al-Majrūḥīn and said: It is as though he was forsaken until he picked up the worst of doctrines and the weakest of ḥadīths. Then he sat with al-Juwaybārī and Muḥammad b. Tamīm; perhaps the two of them fabricated a hundred thousand ḥadīths against the Messenger of God ﷺ and against the Companions and the Successors. Then he sat with Aḥmad b. Ḥarb al-Aṣfahānī in Naysābūr and took from him asceticism. He was not proficient in knowledge or manners. Most of his compiled books were composed for him by Maʾmūn b. Aḥmad al-Sulamī, who was his student. Abū ʿAbd Allāh al-Ḥākim mentioned him and said: He resided in Makkah for five years, then departed to Sijistān, sold what he owned for money, and departed to Naysābūr. Muḥammad b. ʿAbd Allāh b. Ṭāhir imprisoned him. When he was released, he went out to the frontier regions of Syria, then returned to Naysābūr, and Muḥammad b. ʿAbd Allāh b. Ṭāhir imprisoned him again. His ordeal lasted long. He used to bathe every Friday and prepare to go out to the mosque, then say to the jailer, "Do you permit me to go out?" The jailer would say, "No." He would say, "O God, You know that I have exerted my utmost, and the prevention is from other than me." He remained in Naysābūr for fourteen years, eight of them in prison. In the beginning of his career he wore tanned, unsewn sheepskin, with a white cap on his head, and he would sit and preach and remind. He left Naysābūr in Shawwāl of the year two hundred and fifty-one, and died in Jerusalem in Ṣafar of the year fifty-five. He was buried at the Gate of Jericho near Yaḥyā b. Zakarīyā, upon both of them be peace. His followers in Jerusalem numbered about twenty thousand. Muḥammad b. ʿImrān b. Ziyād b. Kathīr Abū Jaʿfar al-Ḍabbī al-naḥwī al-Kūfī Muḥammad b. ʿImrān b. Ziyād b. Kathīr Abū Jaʿfar al-Ḍabbī al-naḥwī al-Kūfī. Tutor of ʿAbd Allāh b. al-Muʿtazz. He narrated from Abū Nuʿaym, Aḥmad b. Ḥanbal, and others. His dominant interest was historical reports and matters related to literature, and he was trustworthy. And from Aḥmad b. ʿAbd al-ʿAzīz al-Jawharī, who said: Muḥammad b. ʿImrān al-Ḍabbī was in charge of selecting judges for al-Muʿtazz. Judges and jurists gathered before him. Al-Ḍabbī had previously been a teacher. He dozed off, then raised his head and said, "Spell!" Al-Jawharī said: He was a tall shaykh who memorized ḥadīth from the Messenger of God ﷺ and memorized historical reports and amusing anecdotes. And from Aḥmad b. Abī al-Sarī, who said: Ibn ʿArābah the tutor told me: Muḥammad b. ʿUmar al-Ḍabbī recounted to me that he made Ibn al-Muʿtazz memorize the sūrah al-Nāziʿāt while tutoring him. He told him, "If your father, the Commander of the Faithful, asks you, 'What are you studying?' say, 'I am in the sūrah that follows ʿAbasa,' and do not say, 'I am in al-Nāziʿāt.'" When his father asked him, "What are you studying?" he said, "I am in the sūrah that follows ʿAbasa." His father said, "Who taught you this?" He said, "My tutor." So he ordered ten thousand dirhams for him. Khafājah b. Sufyān (In this year Khafājah b. Sufyān, governor of Sicily, died in Rajab. His son Muḥammad succeeded him, as was mentioned earlier in the year two hundred and forty-seven. When Muḥammad took office, he dispatched his uncle ʿAbd Allāh b. Sufyān to Sarqūsah, and he destroyed its crops and returned. Abū Aḥmad ʿUmar b. Shimr b. Ḥamdawayh al-Harawī the lexicographer In this year died Abū Aḥmad ʿUmar b. Shimr b. Ḥamdawayh al-Harawī the lexicographer. He was an authority in poetry and narrated from Ibn al-Aʿrābī, al-Riyāshī, and others.) ʿAlī b. al-Muthannā b. Yaḥyā b. ʿĪsā al-Mawṣilī the father of Abū Yaʿlā And ʿAlī b. al-Muthannā b. Yaḥyā b. ʿĪsā al-Mawṣilī, the father of Abū Yaʿlā, author of the Musnad. (In this year also died Muḥammad Saḥnūn the Mālikī jurist of al-Qayrawān in that city.) And ʿAbd Allāh b. Hāshim al-Ṭūsī
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