Tarikh (al-Tabari) 3543
The Year 270 AH from the Prophetic Emigration
ذِكْرُ مَنْ تُوُفِّيَ فِي سنة سبعين ومائتين مِنَ الْأَكَابِرِ أَحْمَدُ بْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحِيمِ بْنِ سَعِيدِ بْنِ أَبِي زُرْعَةَ، أَبُو بَكْرٍ الْبَرْقِيُّ أَحْمَدُ بْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحِيمِ بْنِ سَعِيدِ بْنِ أَبِي زُرْعَةَ، أَبُو بَكْرٍ الْبَرْقِيُّ، مِنْ أَهْلِ بُرْقَةَ . حَدَّثَ وَكَانَ ثِقَةً ثَبْتًا . قِيلَ إِنَّ أَخَاهُ مُحَمَّدًا كَانَ قَدْ صَنَّفَ التَّارِيخَ وَلَمْ يُتِمَّهُ، فَأَتَمَّهُ هُوَ، وَحَدَّثَ بِهِ، وَكَانَ إِسْنَادُهُمَا وَاحِدًا، وَكَانَ أَحْمَدُ يَمْشِي فِي سُوقِ الدَّوَابِّ فَضَرَبَتْهُ دَابَّةٌ فَمَاتَ مِنْ يَوْمِهِ، وَذَلِكَ فِي رَمَضَانِ هَذِهِ السَّنَةِ. أَحْمَدُ بْنُ عَبْدِ الْعَزِيزِ بْنِ دَاوُدَ بْنِ مِهْرَانَ الْحِرَابِيُّ [أَحْمَدُ بْنُ عَبْدِ الْعَزِيزِ بْنِ دَاوُدَ بْنِ مِهْرَانَ الْحِرَابِيُّ. رَحَلَ وَكَتَبَ الْحَدِيثَ، وَحَفِظَ، وَرَوَى، وَعَادَ إِلَى حَرَّانَ، فَتُوُفِّيَ بِهَا فِي هَذِهِ السَّنَةِ ]. أَحْمَدُ بْنُ طُولُونَ أَحْمَدُ بْنُ طُولُونَ . أَمِيرُ الدِّيَارِ الْمِصْرِيَّةِ، وَبَانِي الْجَامِعِ بِهَا، الْمَنْسُوبُ إِلَيْهِ، وَقَدْ مَلَكَ دِمَشْقَ وَالْعَوَاصِمَ وَالثُّغُورَ مُدَّةً طَوِيلَةً وَطُولُونُ تُرْكِيٌّ، أَنْفَذَهُ نُوحُ بْنُ أَسَدٍ عَامِلُ بُخَارَى إِلَى الْمَأْمُونِ سَنَةَ مِائَتَيْنِ، وَتُوُفِّيَ سَنَةَ أَرْبَعِينَ وَمِائَتَيْنِ، وَوُلِدَ لَهُ أَحْمَدُ بِبَغْدَادَ سَنَةَ عِشْرِينَ وَمِائَتَيْنِ، وَنَشَأَ بَعِيدَ الْهِمَّةِ، وَكَانَ يَسْتَقِلُّ عُقُولُ الْأَتْرَاكِ وَأَدْيَانَهُمْ، وَيَقُولُ: إِنَّ حُرْمَةَ الدِّينِ عِنْدَهُمْ مَنْهُوكَةٌ وَكَانُوا يَهَابُونَهُ، وَيَتَقَوَّوْنَ بِهِ عَلَى الْأَمْوَالِ، وَتَمَكَّنَتْ لَهُ الْمَحَبَّةُ فِي قُلُوبِ النَّاسِ، وَنَشَأَ عَلَى الْخَيْرِ وَالصَّلَاحِ، وَحَفِظَ الْقُرْآنَ، وَطَلَبَ الْحَدِيثَ، فَلَقِيَ الشُّيُوخَ وَسَمِعَ مِنْهُمْ، ثُمَّ سَأَلَ الْوَزِيرَ عُبَيْدَ اللَّهِ بْنَ يَحْيَى بْنِ خَاقَانَ أَنْ يُوقِعَ لَهُ بِرِزْقِهِ عَلَى الثَّغْرِ لِيَكُونَ فِي جِهَادٍ مُتَّصِلٍ وَثَوَابٍ دَائِمٍ، فَفَعَلَ، وَكَانَتْ وِلَايَتُهُ مَا بَيْنَ رَحْبَةِ [ مَالِكِ ] بْنِ طَوْقٍ إِلَى الْمَغْرِبِ، وَكَانَتْ أُمُّهُ بِسُرَّ مَنْ رَأَى، فَبَلَغَهُ أَنَّهَا تَبْكِيهِ لِبُعْدِهِ، فَرَجَعَ إِلَيْهَا فَخَرَجَ عَلَى الرُّفْقَةِ الَّذِينَ صَحِبَهُمْ أَعْرَابٌ، فَقَاتَلَهُمْ أَشَدَّ قِتَالٍ، وَنُصِرَ عَلَيْهِمْ، وَخَلَّصَ مِنْ أَيْدِيهِمْ أَمْوَالًا قَدْ حُمِلَتْ إِلَى الْمُسْتَعِينِ، فَحَسُنَ مَكَانُهُ عِنْدَهُ، وَبَعَثَ إِلَيْهِ الْمُسْتَعِينُ سِرًّا أَلْفَ دِينَارٍ، وَقَالَ لِلرَّسُولِ: عَرِّفْهُ مَحَبَّتِي لَهُ، وَإِيثَارِي لِاصْطِنَاعِهِ غَيْرَ أَنِّي أَخَافُ أَنْ أُظْهِرَ لَهُ مَا فِي قَلْبِي فَيَقْتُلُهُ الْأَتْرَاكُ. ثُمَّ اسْتَدَامَ الْإِنْعَامُ عَلَيْهِ، وَوَهَبَ لَهُ جَارِيَةً اسْمُهَا: مَيَّاسُ، فَوَلَدَتْ لَهُ ابْنَهُ خُمَارُوَيْهِ فِي مُحَرَّمِ سَنَةِ خَمْسِينَ وَمِائَتَيْنِ، وَلَمَّا تَنَكَّرَ الْأَتْرَاكُ لِلْمُسْتَعِينِ وَخَلَعُوهُ وَوَلَّوُا الْمُعْتَزَّ أَحْدَرُوهُ إِلَى وَاسِطٍ وَقَالُوا: مَنْ تَخْتَارُ أَنْ يَكُونَ فِي صُحْبَتِكَ؟ فَقَالَ: أَحْمَدُ بْنُ طُولُونَ، فَبَعَثُوهُ مَعَهُ، فَأَحْسَنَ صُحْبَتَهُ، ثُمَّ خَافَ غِلْمَانُ الْمُتَوَكِّلِ مِنْ كَيْدِ الْمُسْتَعِينِ، فَكَتَبُوا إِلَى أَحْمَدَ بْنِ طُولُونَ أَنِ [ اقْتُلْهُ فَإِنْ ] قَتَلْتَهُ وَلَّيْنَاكَ وَاسِطًا. فَكَتَبَ إِلَيْهِمْ: وَاللَّهِ لَا رَآنِي اللَّهُ قَتَلْتُ خَلِيفَةً بَايَعْتُ لَهُ أَبَدًا. فَأَنْفَذُوا إِلَيْهِ سَعِيدًا الْحَاجِبَ، فَلَمَّا رَآهُ الْمُسْتَعِينُ قَالَ: قَدْ جَاءَ جَزَّارُ بَنِي الْعَبَّاسِ، فَتَسَلَّمَهُ، وَضَرَبَ خَيْمَةً عَلَى بُعْدٍ، فَأَدْخَلَهُ إِلَيْهَا، ثُمَّ خَرَجَ وَألْقَاهَا عَلَى مَا فِيهَا وَرَحَلَ. فَلَمَّا بَعُدَ نَظَرُوا، فَإِذَا هُوَ قَدْ حَمَلَ رَأْسَ الْمُسْتَعِينِ مَعَهُ، فَغَسَلَ أَحْمَدُ بْنُ طُولُونَ الْجُثَّةَ وَكَفَّنَهَا وَوَارَاهَا، وَعَادَ إِلَى سُرَّ مَنْ رَأَى، فَزَادَ مَحَلُّهُ عِنْدَ الْأَتْرَاكِ، وَوَصَفُوهُ بِحُسْنِ الْمَذْهَبِ، فَوَلَّوْهُ مِصْرَ نِيَابَةً عَنْ أَمِيرِهَا فِي سَنَةِ أَرْبَعٍ وَخَمْسِينَ، فَقَالَ حِينَ دَخَلَهَا: غَايَةُ مَا وُعِدْتُ بِهِ فِي قَتْلِ الْمُسْتَعِينِ وِلَايَةُ وَاسِطٍ، فَتَرَكْتُ ذَلِكَ لِأَجْلِ اللَّهِ تَعَالَى فَعَوَّضَنِي اللَّهُ وِلَايَةَ مِصْرَ وَالشَّامِ. ثُمَّ قُتِلَ وَالِي مِصْرَ فِي أَيَّامِ الْمُهْتَدِي، فَصَارَ مُسْتَبِدًّا بِنَفْسِهِ فِي أَيَّامِ الْمُعْتَمِدِ، وَرَكِبَ يَوْمًا إِلَى الصَّيْدِ فَلَمَّا طَعَنَ فِي الْبَرِّيَّةِ غَاضَتْ يَدُ دَابَّةِ بَعْضِ أَصْحَابِهِ فِي وَسَطِ الرَّمْلِ، فَكَشَفَ الْمَكَانَ فَرَأَى مَطْلَبًا وَاسِعًا، فَأَمَرَ أَنْ يَعْمَلَ فِيهِ، فَوَجَدَ فِيهِ مِنَ الْمَالِ مَا قِيمَتُهُ أَلْفِ أَلْفِ دِينَارٍ، فَأَنْفَقَ مُعْظَمَ ذَلِكَ فِي الْبَرِّ وَالصَّدَقَةِ وَبِنَاءِ الْجَامِعِ، وَقَالَ لَهُ وَكِيلُهُ يَوْمًا: رُبَّمَا امْتَدَّتْ إِلَى الْكَفِّ الْمُطَوَّقَةِ، وَالْمِعْصَمِ فِيهِ السُّوَارُ، وَالْكَفُّ النَّاعِمُ، أَفَامْنَعُ هَذِهِ الطَّبَقَةَ؟ فَقَالَ لَهُ: وَيَحْكَ، هَؤُلَاءِ الْمَسْتُورُونَ الَّذِينَ يَحْسَبُهُمْ الْجَاهِلُ أَغْنِيَاءَ مِنَ التَّعَفُّفِ، احْذَرْ أَنْ تَرُدَّ يَدًا امْتَدَّتْ إِلَيْكَ. وَحَسَّنَ لَهُ بَعْضُ التُّجَّارِ التِّجَارَةَ، فَدَفَعَ إِلَيْهِ خَمْسِينَ أَلْفَ دِينَارٍ، فَرَأَى فِيمَا يَرَى النَّائِمُ كَأَنَّهُ يُمَشْمِشُ عَظْمًا، فَدَعَى الْمُعَبِّرَ فَقَصَّ عَلَيْهِ مَا رَأَى، فَقَالَ: قَدْ سَمَّتْ عِمَّةُ الْأَمِيرِ إِلَى مَكْسَبٍ لَا يُشْبِهُ خَطَرَهُ. فَاسْتَدْعَى صَاحِبَ صَدَقَاتِهِ، وَقَالَ لَهُ: امْضِ إِلَى التَّاجِرِ، وَخُذْ [ مِنْهُ ] الْخَمْسِينَ أَلْفَ دِينَارٍ، وَتَصَدَّقْ بِهَا. وَحَكَى الْحَافِظُ ابْنُ عَسَاكِرَ فِي " تَارِيخِهِ " عَنْ بَعْضِ مَشَايِخِ مِصْرَ أَنَّ طُولُونَ لَمْ يَكُنْ أَبَاهُ، وَإِنَّمَا كَانَ قَدْ تَبَنَّاهُ، وَأَنَّهُ كَانَ ظَاهِرَ النَّجَابَةِ مِنْ صِغَرِهِ، وَأَنَّهُ اتَّفَقَ أَنْ بَعَثَهُ طُولُونَ فِي حَاجَةٍ لِيَأْتِيَهُ بِهَا مِنْ قَصْرِ الْإِمَارَةِ، فَذَهَبَ، فَإِذَا حَظِيَّةٌ مِنْ حَظَايَا أَبِيهِ مَعَ بَعْضِ الْخَدَمِ فِي فَاحِشَةٍ، فَأَخَذَ حَاجَتَهُ الَّتِي أَمَرَهُ بِهَا، وَكَرَّ رَاجِعًا إِلَيْهِ سَرِيعًا، وَلَمْ يُخْبِرْهُ بِشَيْءٍ مِمَّا رَأَى مِنْ ذَلِكَ، فَتَوَهَّمَتِ الْحَظِيَّةُ أَنْ يَكُونَ أَحْمَدُ قَدْ أَخْبَرَ طُولُونَ بِمَا رَأَى، فَجَاءَتْ إِلَى طُولُونَ فَقَالَتْ: إِنَّ أَحْمَدَ جَاءَنِي الْآنَ إِلَى الْمَكَانِ الْفُلَانِيِّ وَرَاوَدَنِي عَنْ نَفْسِي، وَانْصَرَفَتْ إِلَى قَصْرِهَا، فَوَقَعَ فِي نَفْسِهِ صِدْقُهَا، فَاسْتَدْعَى أَحْمَدَ، وَكَتَبَ مَعَهُ كِتَابًا، وَخَتَمَهُ إِلَى بَعْضِ الْأُمَرَاءِ: أَنْ إِذَا وَصَلَ إِلَيْكَ حَامِلُ هَذَا الْكِتَابِ فَاضْرِبْ عُنُقَهُ، وَابْعَثْ بِرَأْسِهِ سَرِيعًا إِلَيَّ. فَذَهَبَ أَحْمَدُ وَهُوَ لَا يَدْرِي مَا فِي الْكِتَابِ، فَاجْتَازَ فِي طَرِيقِهِ بِقَصْرِ تِلْكَ الْحَظِيَّةِ، فَاسْتَدْعَتْهُ إِلَيْهَا، فَقَالَ: إِنِّي مَشْغُولٌ بِهَذَا الْكِتَابِ لِأُوَصِّلَهُ إِلَى فُلَانٍ. فَقَالَتْ: هَلُمَّ، فَلِي إِلَيْكَ حَاجَةٌ - وَأَرَادَتْ أَنْ تَحْبِسَهُ عِنْدَهَا ; لِيَكْتُبَ لَهَا كِتَابًا، لِتُحَقِّقَ فِي ذِهْنِ الْمَلِكِ مَا ذَكَرَتْهُ مِنْ أَمْرِهِ، وَأَرْسَلَتْ بِذَلِكَ الْكِتَابِ مَعَ الْخَادِمِ الَّذِي كَانَتْ هِيَ وَإِيَّاهُ عَلَى الْفَاحِشَةِ وَجَلَسَ أَحْمَدُ يَكْتُبُ لَهَا الْكِتَابَ، وَذَهَبَ ذَلِكَ الْخَادِمُ إِلَى ذَلِكَ الْأَمِيرِ بِالْكِتَابِ، فَلَمَّا قَرَأَهُ أَمَرَ بِضَرْبِ عُنُقِهِ، وَأَرْسَلَ بِرَأْسِهِ إِلَى الْمَلِكِ طُولُونَ، فَتَعَجَّبَ الْمَلِكُ وَقَالَ: أَيْنَ أَحْمَدُ ؟ فَطُلَبَ لَهُ، فَقَالَ: وَيْحَكَ، أَخْبِرْنِي كَيْفَ صَنَعْتَ مُنْذُ خَرَجْتَ مِنْ بَيْنِ يَدَيَّ ؟ فَأَخْبَرَهُ بِمَا جَرَى مِنَ الْأَمْرِ، وَلَمَّا سَمِعَتْ تِلْكَ الْحَظِيَّةُ بِأَنَّ رَأْسَ الْخَادِمِ قَدْ أُتِيَ بِهِ إِلَى الْمَلِكِ سَقَطَ فِي يَدَيْهَا، وَتَوَهَّمَتْ أَنَّ الْمَلِكَ قَدْ تَحَقَّقَ الْحَالَ، فَقَامَتْ إِلَيْهِ تَعْتَذِرُ وَتَسْتَغْفِرُ مِمَّا وَقَعَ مِنْهَا مَعَ الْخَادِمِ، وَاعْتَرَفَتْ بِالْحِقِّ وَبَرَّأَتْ سَاحَةَ أَحْمَدَ، فَحَظِيَ عِنْدَهُ، وَأَوْصَى لَهُ بِالْمُلْكِ مِنْ بَعْدِهِ. وَقَدْ قِيلَ - فِيمَا حَكَاهُ ابْنُ خَلِّكَانَ: إِنَّهُ قَتَلَ صَبْرًا نَحْوًا مِنْ ثَمَانِيَةَ عَشَرَ أَلْفَ نَفْسٍ. وَاللَّهُ أَعْلَمُ. وَبَنَى الْبِيمَارِسْتَانَ، فَغَرِمَ عَلَيْهِ سِتِّينَ أَلْفَ دِينَارٍ، وَعَلَى الْمَيْدَانِ مِائَةً وَخَمْسِينَ أَلْفًا، وَكَانَ لَهُ صَدَقَاتٌ كَثِيرَةٌ جِدًّا، وَإِحْسَانٌ زَائِدٌ، ثُمَّ مَلَكَ دِمَشْقَ بَعْدَ أَمِيرِهَا أَمَاجُورَ فِي سَنَةِ أَرْبَعٍ وَسِتِّينَ وَمِائَتَيْنِ، فَأَحْسَنَ إِلَيْهِمْ أَيْضًا. وَاتَّفَقَ أَنَّهُ وَقَعَ بِهَا حَرِيقٌ عِنْدَ كَنِيسَةِ مَرْيَمَ، فَنَهَضَ بِنَفْسِهِ إِلَيْهِ وَمَعَهُ أَبُو زُرْعَةَ عَبْدُ الرَّحْمَنِ بْنُ عَمْرٍو الْحَافِظُ الدِّمَشْقِيُّ، وَكَاتِبُهُ أَبُو عَبْدِ اللَّهِ أَحْمَدُ بْنُ مُحَمَّدٍ الْوَاسِطِيُّ، ثُمَّ أَمَرَ كَاتِبَهُ أَنْ يُخْرِجَ مِنْ مَالِ الْأَمِيرِ سَبْعِينَ أَلْفَ دِينَارٍ تُصْرَفُ إِلَى أَهْلِ الدُّورِ وَالْأَمْوَالِ الَّتِي أُحْرِقَتْ، فَصَرَفَ إِلَيْهِمْ جَمِيعَ قِيمَةِ مَا ذَكَرُوهُ، وَبَقِيَ أَرْبَعَةَ عَشَرَ أَلْفَ دِينَارٍ، فَأَمَرَ بِهَا أَنْ تُوَزَّعَ عَلَيْهِمْ عَلَى قَدْرِ حِصَصِهِمْ، ثُمَّ أَمَرَ بِمَالٍ عَظِيمٍ يُفَرَّقُ عَلَى فُقَرَاءِ دِمَشْقَ وَغُوطَتِهَا، فَأَقَلُّ مَا حَصَلَ لِلْفَقِيرِ دِينَارٌ، رَحِمَهُ اللَّهُ. ثُمَّ خَرَجَ إِلَى أَنْطَاكِيَةَ فَحَاصَرَ بِهَا صَاحِبَهَا سِيمَا حَتَّى قَتَلَهُ، وَتَسَلَّمَ الْبَلَدَ وَلِمَا اشْتَدَّ مَرَضُهُ فِي عِلَّةِ الْمَوْتِ فَخَرَجَ الْمُسْلِمُونَ بِالْمَصَاحِفِ، وَالْيَهُودُ بِالتَّوْرَاةِ، وَالنَّصَارَى بِالْأَنَاجِيلِ، وَالْمُعَلِّمُونَ بِالصِّبْيَانِ، وَكَثُرَ الدُّعَاءُ فِي الصَّحْرَاءِ وَالْمَسَاجِدِ، فَلَمَّا أَحْسَّ بِالْمَوْتِ رَفَعَ يَدَهُ وَقَالَ: يَا رَبِّ، ارْحَمْ مَنْ جَهِلَ مِقْدَارَ نَفْسِهِ وَأبْطَرَهُ حُكْمُكَ عَنْهُ. ثُمَّ تَشَهَّدَ وَقَضَى فِي ذِي الْقِعْدَةِ مِنْ هَذِهِ السَّنَةِ، وَقِيلَ: فِي الَّتِي قَبْلَهَا. وَكَانَ عُمْرُهُ خَمْسِينَ سَنَةً، وَخَلَّفَ ثَلَاثَةً وَثَلَاثِينَ وَلَدًا مِنْهُمْ سَبْعَةَ عَشَرَ ذَكَرًا، وَتَرَكَ عَشَرَةَ آلَافِ أَلْفِ دِينَارٍ، وَكَانَ لَهُ مِنَ الْمَمَالِيكِ سَبْعَةُ آلَافٍ، وَمِنَ الْخَيْلِ عَلَى مَرْبَطِهِ سَبْعَةُ آلَافِ فَرَسٍ، وَمِنَ الْجِمَالِ وَالْبِغَالِ سِتَّةُ آلَافِ رَأْسٍ، وَمِنَ الْمَرَاكِبِ الْخَاصَّةِ ثَلَاثُمِائَةٍ، وَمِنَ الْمَرَاكِبِ الْحَرْبِيَّةِ مِائَةُ مَرْكَبٍ، وَمِنَ الْغِلْمَانِ أَرْبَعَةٌ وَعِشْرُونَ أَلْفًا، وَكَانَ خَرَاجُ مِصْرَ فِي أَيَّامِهِ أَرْبَعَةُ آلَافِ أَلْفِ دِينَارٍ وَثَلَاثُمِائَةِ أَلْفِ دِينَارٍ. [ وَأَنْفَقَ عَلَى الْمَصَالِحِ أَمْوَالًا كَثِيرَةً مِنْهَا عَلَى الْجَامِعِ مِائَةً وَعِشْرِينَ أَلْفَ دِينَارٍ ] وَكَانَ يَتَصَدَّقُ فِي كُلِّ شَهْرٍ بِثَلَاثَةِ آلَافِ دِينَارٍ شَاذَّةٍ سِوَى الرَّاتِبِ، وَكَانَ رَاتِبُ مَطْبَخِهِ فِي كُلِّ يَوْمٍ أَلْفَ دِينَارٍ، وَكَانَ يَجْرِي عَلَى أَهْلِ الْمَسَاجِدِ كُلَّ شَهْرٍ أَلْفَ دِينَارِ، وَعَلَى فُقَرَاءِ الثَّغْرِ كَذَلِكَ، وَحُمِلَ إِلَى بَغْدَادَ فِي أَيَّامِهِ مَا فُرِّقَ عَلَى الصَّالِحِينَ وَالْعُلَمَاءِ أَلْفَيْ أَلْفِ دِينَارٍ وَمِائَتَيْ أَلْفِ دِينَارٍ. وَرَآهُ بَعْضُ الْمُتَزَهِّدِينَ فِي الْمَنَامِ بِحَالٍ حَسَنَةٍ، فَقَالَ لَهُ: مَا يَنْبَغِي لِمَنْ سَكَنَ الدُّنْيَا أَنْ يَحْتَقِرَ حَسَنَةً فَيَدَعَهَا، وَلَا سَيِّئَةَ فَيَأْتِيَهَا، عُدِلَ بِي عَنِ النَّارِ إِلَى الْجَنَّةِ بِتَثَبُّتِي عَلَى مُتَظَلِّمٍ عَيِيِّ اللِّسَانِ، شَدِيدِ التَّهَيُّبِ، فَسَمِعْتُ مِنْهُ وَصَبَرْتُ عَلَيْهِ حَتَّى قَامَتْ حُجَّتُهُ، وَتَقَدَّمْتُ بِإِنْصَافِهِ، وَمَا فِي الْآخِرَةِ عَلَى رُؤَسَاءِ الدُّنْيَا أَشَدُّ مِنَ الْحِجَابِ الْمُلْتَمَسِي الْإِنْصَافِ. وَرَآهُ آخَرُ فِي الْمَنَامِ فَقَالَ لَهُ: إِنَّمَا الْبَلَاءُ مَنْ ظَلَمَ مَنْ لَا نَاصِرَ لَهُ. وعن الْحُسَيْنَ بْنَ أَحْمَدَ النَّدِيمَ قَالَ: سَمِعْتُ مُحَمَّدَ بْنَ عَلِيٍّ الْمَادَرَائِيَّ قَالَ: كُنْتُ أَجْتَازُ بِتُرْبَةِ أَحْمَدَ بْنِ طُولُونَ، فَأَرَى شَيْخًا يُقْرِئُ عِنْدَ قَبْرِهِ مُلَازِمًا لِلْقَبْرِ، ثُمَّ أَنِّي لَمْ أَرَهُ مُدَّةً، ثُمَّ رَأَيْتُهُ بَعْدَ ذَلِكَ، فَقُلْتُ لَهُ: أَلَسْتَ الَّذِي كُنْتُ أَرَاكَ عِنْدَ قَبْرِ ابْنِ طُولُونَ تَقْرَأُ عَلَيْهِ؟ قَالَ: بَلَى. قَدْ كَانَ وَالِينَا فِي هَذَا الْبَلَدِ، وَكَانَ لَهُ عَلَيْنَا بَعْضَ الْعَدْلِ، وَإِنْ لَمْ يَكُنِ الْكُلُّ، فَأَحْبَبْتُ أَنْ أَصِلَهُ بِالْقُرْآنِ. قُلْتُ لَهُ: فَلِمَ انْقَطَعْتَ عَنْهُ ؟ قَالَ لِي: رَأَيْتُهُ فِي النَّوْمِ، وَهُوَ يَقُولُ لِي: أُحِبُّ أَنْ لَا تَقْرَأَ عِنْدِي، فَكَأَنِّي أَقُولُ لَهُ: لِأَيِّ سَبَبٍ؟ فَقَالَ: مَا يَمُرُّ بِي آيَةٌ إِلَّا قُرِعْتُ بِهَا وَقِيلَ لِي: أَمَا سَمِعْتَ هَذِهِ؟ !. إِبْرَاهِيمُ بْنُ مَرْزُوقِ بْنِ دِينَارٍ، أَبُو إِسْحَاقَ الْبَصْرِيُّ [إِبْرَاهِيمُ بْنُ مَرْزُوقِ بْنِ دِينَارٍ، أَبُو إِسْحَاقَ الْبَصْرِيُّ]. قَدِمَ مِصْرَ، وَكَانَ ثِقَةً ثَبْتًا ، وَذَهَبَ بَصَرُهُ قَبْلَ مَوْتِهِ. وَتُوُفِّيَ بِمِصْرَ فِي جُمَادَى الْآخِرَةِ مِنْ هَذِهِ السَّنَةِ ]. إِسْمَاعِيلُ [بْنُ عَبْدِ اللَّهِ] بْنِ مَيْمُونِ بْنِ عَبْدِ الْحَمِيدِ بْنِ أَبِي الرِّجَالِ، أَبُو النَّضْرِ الْعِجْلِيُّ إِسْمَاعِيلُ [بْنُ عَبْدِ اللَّهِ] بْنِ مَيْمُونِ بْنِ عَبْدِ الْحَمِيدِ بْنِ أَبِي الرِّجَالِ، أَبُو النَّضْرِ الْعِجْلِيُّ. مَرْوَزِيُّ الْأَصْلِ، وَهُوَ ابْنُ أَخِي نُوحِ بْنِ مَيْمُونٍ الْمَضْرُوبُ. سَمِعَ خَلْقًا كَثِيرًا وَرَوَى عَنْهُ: مُحَمَّدُ بْنُ مَخْلَدٍ الدُّورِيُّ، وَأَبُو الْحُسَيْنِ بْنُ الْمُنَادِي. وعن مُحَمَّدُ بْنُ إِسْحَاقَ الثَّقَفِيُّ قَالَ: أَنْشَدَنِي أَبُو النَّضْرِ الْعِجْلِيُّ لِنَفْسِهِ: تُخْبِرُنِي الْآمَالُ أَنِّي مُعَمِّرٌ وَأَنَّ الَّذِي أَخْشَاهُ عَنِّي مُؤَخَّرُ فَكَيْفَ وَمَرُّ الْأَرْبَعِينَ قَضَيْتُهُ عَلَيَّ بِحُكْمٍ قَاطِعٍ لَا يُغَيَّرُ [إِذَا الْمَرْءُ جَازَ الْأَرْبَعِينَ فَإِنَّهُ أَسِيرٌ لِأَسْبَابِ الْمَنَايَا وَمُعَثَّرُ] وعن مُحَمَّدُ بْنُ الْعَبَّاسِ قَالَ: قُرِئَ عَلَى ابْنِ الْمُنَادِي وَأَنَا أَسْمَعُ قَالَ: تُوُفِّيَ أَبُو النَّضْرِ الْمَرْوَزِيُّ لَيْلَةَ الْإِثْنَيْنِ لِثَلَاثٍ وَعِشْرِينَ خَلَتْ مِنْ شَعْبَانَ سَنَةَ سَبْعِينَ، وَقَدْ بَلَغَ أَرْبَعًا وَثَمَانِينَ [ سَنَةً ] فِيمَا ذُكِرَ، وَكَانَ يُخَضَّبُ بِالْوَسْمَةِ. بَهْبُوذُ صَاحِبُ الزِّنْجِ بَهْبُوذُ صَاحِبُ الزِّنْجِ. قَدْ ذَكَرْنَا أَحْوَالَهُ، وَكَانَ خُرُوجُهُ يَوْمَ الْأَرْبِعَاءِ لِأَرْبَعٍ بَقِينَ مِنْ رَمَضَانَ سَنَةَ خَمْسٍ وَخَمْسِينَ وَقُتِلَ يَوْمَ السَّبْتِ لِلَيْلَتَيْنِ خَلَتَا مِنْ صَفَرٍ سَنَةَ سَبْعِينَ، وَكَانَتْ أَيَّامُهُ أَرْبَعَ عَشْرَةَ سَنَةً وَأَرْبَعَةَ أَشْهُرٍ وَسِتَّةَ أَيَّامٍ. وَحَكَى أَبُو بَكْرٍ الصُّولِيُّ أَنَّ مَبْلَغَ مَنْ قَتَلَ فِي هَذِهِ الْمُدَّةِ مِنَ النَّاسِ أَلْفَ أَلْفٍ وَخَمْسَمِائَةِ أَلْفِ [ رَجُلٍ ] وَاسْتَأْمَنَ مِنْ أَصْحَابِهِ خَمْسَةَ عَشَرَ أَلْفَ رَجُلٍ. حَمْدُونُ بْنُ عَبَّادٍ، أَبُو جَعْفَرٍ الْبَزَّازُ، الْمَعْرُوفُ: بِالْفَرْغَانِيِّ حَمْدُونُ بْنُ عَبَّادٍ، أَبُو جَعْفَرٍ الْبَزَّازُ، الْمَعْرُوفُ: بِالْفَرْغَانِيِّ. سَمِعَ يَزِيدَ بْنَ هَارُونَ، وَعَلِيَّ بْنَ عَاصِمٍ. رَوَى عَنْهُ: الْبَغَوِيُّ، وَكَانَ اسْمُهُ أَحْمَدَ، وَلَقَبُهُ: حَمْدُونُ، وَهُوَ الْغَالِبُ عَلَيْهِ. قَالَ الْخَطِيبُ: مَحَلُّهُ عِنْدَنَا الصِّدْقُ وَالْأَمَانَةُ. رَوَى أَحَادِيثَ بَوَاطِلَ فَالْحَمْلُ فِيهَا عَلَى غَيْرِهِ. تُوُفِّيَ فِي مُحَرَّمِ هَذِهِ السَّنَةِ. دَاوُدُ بْنُ عَلِيِّ بْنِ خَلَفٍ، أَبُو سُلَيْمَانَ الْفَقِيهُ الظَّاهِرِيُّ دَاوُدُ بْنُ عَلِيِّ بْنِ خَلَفٍ، أَبُو سُلَيْمَانَ الْفَقِيهُ الظَّاهِرِيُّ . وُلِدَ سَنَةَ مِائَتَيْنِ، وَسَمِعَ سُلَيْمَانَ بْنَ حَرْبٍ، وَالْقَعْنَبِيَّ، وَمُسَدَّدًا، وَغَيْرَهُمْ. وَرَحَلَ إِلَى نَيْسَابُورَ، فَسَمِعَ مِنْ إِسْحَاقَ بْنِ رَاهُوَيْهِ "الْمُسْنَدَ" و "التَّفْسِيرَ"، وَكَانَ يَرُدُّ إِلَى إِسْحَاقَ وَمَا كَانَ أَحَدٌ يَتَجَاسَرُ عَلَيْهِ يَرُدُّ عَلَيْهِ غَيْرُهُ، ثُمَّ قَدِمَ بَغْدَادَ فَسَكَنَهَا، وَصَنَّفَ كُتُبَهُ بِهَا، وَهُوَ إِمَامُ أَصْحَابِ الظَّاهِرِ، وَكَانَ وَرِعًا نَاسِكًا زَاهِدًا إِلَّا أَنَّ مَذْهَبَهُ طَرِيفٌ يَدَّعِي الْجُمُودَ عَلَى النَّقْلِ، وَيُخَالِفُ كَثِيرًا مِنَ الْأَحَادِيثِ، وَيَلْتَفِتُ عَلَى مَفْهُومِ الْحَدِيثِ إِلَى صُورَةِ لَفْظِهِ، وَ [ فِي ] هَذَا تَغْفِيلٌ. وعن أَحْمَدُ بْنُ الْحُسَيْنِ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ الْمَحَامِلِيَّ يَقُولُ: صَلَّيْتُ صَلَاةَ الْعِيدِ فِي يَوْمِ فِطْرٍ فِي جَامِعِ الْمَدِينَةِ، فَلَمَّا انْصَرَفْتُ قُلْتُ فِي نَفْسِي: أَدْخُلُ عَلَى دَاوُدَ بْنِ عَلِيٍّ أُهَنِّئُهُ؟ وَكَانَ يَنْزِلُ قَطِيعَةَ الرَّبِيعِ، فَجِئْتُهُ وَقَرَعْتُ عَلَيْهِ الْبَابَ، فَأُذِنَ لِي، فَدَخَلْتُ عَلَيْهِ، وَإِذَا بَيْنَ يَدَيْهِ طَبَقٌ فِيهِ أَوْرَاقُ هِنْدِبَاءَ وَعُصَارَةٌ فِيهَا نُخَالَةٌ، وَهُوَ يَأْكُلُ، فَهَنَأَ بِهِ، وَتَعَجَّبْتُ مِنْ حَالِهِ، فَرَأَيْتُ أَنَّ جَمِيعَ مَا نَحْنُ فِيهِ مِنَ الدُّنْيَا لَيْسَ بِشَيْءٍ وَخَرَجْتُ مِنْ عِنْدِهِ، فَدَخَلْتُ عَلَى رَجُلٍ مِنْ مُكْثِرِي الْقَطِيعَةِ، يَعْرُفُ: بِالْجُرْجَانِيِّ، فَلَمَّا عَلِمَ بِمَجِيئِي [ إِلَيْهِ ] خَرَجَ إِلَيَّ حَاسِرَ الرَّأْسِ، حَافِيَ الْقَدَمَيْنِ وَقَالَ: مَا عَنَى الْقَاضِي أَيَّدَهُ اللَّهُ؟. قُلْتُ: مُهِمٌّ. قَالَ: وَمَا هُوَ؟ قُلْتُ: فِي جِوَارِكَ دَاوُدُ بْنُ عَلِيٍّ، وَمَكَانُهُ مِنَ الْعِلْمِ مَا تَعْلَمُ وَأَنْتَ كَثِيرُ الْبِرِّ وَالرَّغْبَةِ فِي الْخَيْرِ تَغْفُلُ عَنْهُ، وَحَدَّثَتْهُ حَدِيثَهُ وَمَا رَأَيْتُ مِنْهُ فَقَالَ لِي: دَاوُدُ شَرِسُ الْأَخْلَاقِ، اعْلَمْ أَيُّهَا الْقَاضِي ! أَنِّي وَجَّهْتُ إِلَيْهِ الْبَارِحَةَ أَلْفَ دِرْهَمٍ مَعَ غُلَامِي لِيَسْتَعِينَ بِهَا فِي بَعْضِ أُمُورِهِ فَرَدَّهَا مَعَ الْغُلَامِ، وَقَالَ لِلْغُلَامِ: وَقُلْ لَهُ بِأَيِّ عَيْنٍ رَأَيْتِنِي، وَمَا الَّذِي بَلَغَكَ مِنْ حَاجَتِي وَخَلَّتِي حَتَّى وَجَّهْتَ بِهَذَا. فَتَعَجَّبْتُ مِنْ ذَلِكَ وَقُلْتُ لَهُ: هَاتِ الدَّرَاهِمَ، فَإِنِّي أَحْمِلُهَا إِلَيْهِ أَنَا. فَدَعَا بِهَا وَدَفَعَهَا إِلَيَّ وَقَالَ: نَاوَلْنِي الْكِيسَ الْأَخِيرَ، فَجَاءَهُ بِكِيسٍ فَوَزَنَ أَلْفًا أُخْرَى فَقَالَ: تِيكَ لَنَا، وَهَذِهِ لِمَوْضِعِ الْقَاضِي وَعِنَايَتِهِ. فَأَخَذْتُ الْأَلْفَيْنِ وَجِئْتُ إِلَيْهِ، فَقَرَعْتُ بَابَهُ، فَخَرَجَ وَكَلَّمَنِي مِنْ وَرَاءِ الْبَابِ وَقَالَ: مَا رَدَّ الْقَاضِي؟ قُلْتُ: حَاجَةٌ أُكَلِّمُكَ فِيهَا، فَدَخَلْتُ وَجَلَسْتُ سَاعَةً، ثُمَّ أَخْرَجْتُ الدَّرَاهِمَ وَجَعَلَتْهَا بَيْنَ يَدَيْهِ، فَقَالَ: هَذَا جَزَاءُ مَنِ ائْتَمَنَكَ عَلَى سِرِّهِ إِنَّمَا بِأَمَانَةِ الْعِلْمِ أَدْخَلْتُكَ إِلَيَّ، ارْجِعْ فَلَا حَاجَةَ لِي فِيمَا مَعَكَ. قَالَ الْمَحَامِلِيُّ: فَرَجَعْتُ وَقَدْ صَغُرَتِ الدُّنْيَا فِي عَيْنِي، وَدَخَلَتْ عَلَى الْجُرْجَانِيِّ وَأَخْبَرْتُهُ بِمَا رَأَيْتُ. فَقَالَ: أَمَّا أَنَا [ فَقَدْ ] أَخْرَجْتُ هَذِهِ الدَّرَاهِمَ لِلَّهِ تَعَالَى، فَلَا تَرْجِعْ فِي مَالِي [ أَبَدًا ] فَلْيَتَوَلَّ الْقَاضِي [ فِي ] إِخْرَاجِهَا فِي أَهْلِ السَّتْرِ وَالْعَفَافِ مِنَ الْمُتَجَمِّلِينَ بِالسَّتْرِ وَالصِّيَانَةِ عَلَى مَا يَرَاهُ، فَقَدْ أَخْرَجْتُهَا عَنْ قَلْبِي. وعن أَبُو بَكْرِ بْنُ الْمُقْرِئِ قَالَ: سَمِعْتُ عَلِيَّ بْنَ حَمْزَةَ. قَالَ: سَمِعْتُ أَبَا بَكْرِ بْنَ دَاوُدَ يَقُولُ: سَمِعْتُ أَبِي يَقُولُ خَيْرُ الْكَلَامِ مَا دَخَلَ الْأُذُنَ بِلَا إِذْنٍ. قَالَ الْمُصَنِّفُ: قَدِمَ دَاوُدُ بَغْدَادَ فَسَأَلَ صَالِحَ بْنَ أَحْمَدَ بْنِ حَنْبَلٍ أَنْ يَتَلَطَّفَ لَهُ فِي الِاسْتِئْذَانِ عَلَى أَبِيهِ، فَاسْتَأْذَنَ لَهُ، فَقَالَ [ أَحْمَدُ ] قَدْ كَتَبَ إِلَيَّ مُحَمَّدُ بْنُ يَحْيَى النَّيْسَابُورِيُّ فِي أَمْرِهِ أَنَّهُ زَعَمَ أَنَّ الْقُرْآنَ مُحْدَثٌ فَلَا يَقْرَبُنِي - وَفِي رِوَايَةٍ عَنْهُ: أَنَّهُ قَالَ الَّذِي فِي اللَّوْحِ الْمَحْفُوظِ غَيْرُ مَخْلُوقٍ، وَالَّذِي يَقْرَأُ النَّاسُ مَخْلُوقٌ. وعَنْ أَحْمَدَ بْنِ كَامِلٍ الْقَاضِي قَالَ: وَفِي رَمَضَانَ سَنَةَ سَبْعِينَ وَمِائَتَيْنِ مَاتَ دَاوُدُ بْنُ عَلِيٍّ الْأَصْبَهَانِيُّ، وَهُوَ أَوَّلُ مَنْ أَظْهَرَ انْتِحَالَ الظَّاهِرِ، وَنَفَى الْقِيَاسَ فِي الْأَحْكَامِ قَوْلًا، وَاضْطَرَّ إِلَيْهِ فِعْلًا، فَسَمَّاهُ دَلِيلًا . وَفِي رِوَايَةٍ: أَنَّهُ تُوُفِّيَ فِي ذِي الْقِعْدَةِ. الرَّبِيعُ بْنُ سُلَيْمَانَ بْنِ عَبْدِ الْجَبَّارِ بْنِ كَامِلٍ الْجِيزِيُّ الرَّبِيعُ بْنُ سُلَيْمَانَ بْنِ عَبْدِ الْجَبَّارِ بْنِ كَامِلٍ الْجِيزِيُّ، صَاحِبُ الشَّافِعِيِّ مَوْلَى مُرَادٍ، يُكَنَّى: أَبَا مُحَمَّدٍ. وَكَانَ فَقِيهًا سَيِّدًا، يَرْوِي عَنْ عَبْدِ اللَّهِ بْنِ وَهْبٍ وَغَيْرِهِ. تُوُفِّيَ فِي شَعْبَانِ هَذِهِ السَّنَةِ، وَصَلَّى عَلَيْهِ خُمَارُوَيْهِ بْنُ أَحْمَدَ بْنِ طُولُونَ. زَكَرِيَّا بْنُ يَحْيَى بْنِ أَسَدٍ، أَبُو يَحْيَى الْمَرْوَزِيُّ، يَعْرَفُ بِزَكَرَوَيْهِ [زَكَرِيَّا بْنُ يَحْيَى بْنِ أَسَدٍ، أَبُو يَحْيَى الْمَرْوَزِيُّ، يَعْرَفُ بِزَكَرَوَيْهِ]. سَكَنَ بَغْدَادَ بِبَابِ خُرَاسَانَ، وَحَدَّثَ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ، وَأَبِي مُعَاوِيَةَ، وَمَعْرُوفٍ الْكَرْخِيِّ، رَوَى عَنْهُ الْمَحَامِلِيُّ، وَابْنُ مَخْلَدٍ، وَأَبُو الْعَبَّاسِ الْأَصَمُّ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ ]. عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ شَاكِرٍ أَبُو الْبَخْتَرِيِّ الْعَنْبَرِيُّ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ شَاكِرٍ أَبُو الْبَخْتَرِيِّ الْعَنْبَرِيُّ. سَمِعَ حُسَيْنًا الْجُعْفِيَّ، وَأَبَا دَاوُدَ الْحَفَرِيَّ، وَغَيْرَهُمَا. وَرَوَى عَنْهُ: ابْنُ صَاعِدٍ، وَابْنُ أَبِي حَاتِمٍ، وَقَالَ: هُوَ صَدُوقٌ . وعن [أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ إِسْحَاقَ] السَّرَّاجُ قَالَ: أَنْشَدَنِي أَبُو الْبَخْتَرِيِّ: يَمْنَعُنِي مِنْ عَيْبِ غَيْرِيَ الَّذِي أَعْرِفُهُ فِي مَنِ الْعَيْبُ وَكَيْفَ شُغْلِي بِسِوَى مُهْجَتِي أَمْ كَيْفَ لَا أَنْظُرُ فِي جَيْبِي إِنْ كَانَ عَيْبِي غَابَ عَنْهُمْ فَقَدْ أَحْصَى ذُنُوبِي عَالَمَ الْغَيْبِ عَيْبِي لَهُمْ بِالظَّنِّ مِنِّي لَهُمْ وَلَسْتُ مِنْ عَيْبِي فِي رَيْبِ لَوْ أَنَّنِي أَقْبَلُ مِنْ وَاعِظٍ إِذَا كَفَانِي وَاعِظُ الشَّيْبِ تُوُفِّيَ أَبُو الْبَخْتَرِيِّ فِي ذِي الْحِجَّةِ مِنْ هَذِهِ السَّنَةِ. الْفَضْلُ بْنُ الْعَبَّاسِ، أَبُو بَكْرٍ، الْمَعْرُوفُ: بِفَضْلَكِ الرَّازِيِّ الْفَضْلُ بْنُ الْعَبَّاسِ، أَبُو بَكْرٍ، الْمَعْرُوفُ: بِفَضْلَكِ الرَّازِيِّ. سَمِعَ هُدْبَةَ، وَقُتَيْبَةَ، وَابْنَ رَاهُوَيْهِ. حَدَّثَ عَنْهُ: مُحَمَّدُ بْنُ مَخْلَدٍ، وَكَانَ ثِقَةً ثَبْتًا حَافِظًا إِمَامَ عَصْرِهِ فِي مَعْرِفَةِ الْحَدِيثِ . تُوُفِّيَ بِبَرَاثَا مِنْ غَرْبِيِّ بَغْدَادَ فِي صَفَرِ هَذِهِ السَّنَةِ، وَدُفِنَ هُنَاكَ. الْفَضْلُ بْنُ الْعَبَّاسِ بْنِ مُوسَى، أَبُو نُعَيْمٍ الْعَدَوِيُّ الْإِسْتِرَابَاذِيُّ الْفَضْلُ بْنُ الْعَبَّاسِ بْنِ مُوسَى، أَبُو نُعَيْمٍ الْعَدَوِيُّ الْإِسْتِرَابَاذِيُّ. رَوَى عَنْ أَبِي نُعَيْمٍ الْفَضْلُ بْنُ دُكَيْنٍ، وَأَبِي حُذَيْفَةَ النَّهْدِيِّ، وَسَهْلِ بْنِ بَكَّارٍ، وَسُلَيْمَانَ بْنِ حَرْبٍ، وَغَيْرِهِمْ، وَكَانَ فَقِيهًا فَاضِلًا ثِقَةً ، مَقْبُولَ الْقَوْلِ عِنْدَ الْخَاصِّ وَالْعَامِّ، وَهُوَ الَّذِي تَقَدَّمَ إِلَى أَحْمَدَ بْنِ عَبْدِ اللَّهِ الطَّائِيِّ لَمَّا أَرَادَ أَنْ يُغِيرَ عَلَى إِسْتَرَابَاذَ، فَاشْتَرَى مِنْهُ الْبَلَدَ وَأَهْلُهُ سِتَّمِائَةِ أَلْفِ دِرْهَمٍ وَوَزَّعَهَا عَلَى النَّاسِ، وَيُقَالُ: إِنَّهُ قَتَلَهُ مُحَمَّدُ بْنُ زَيْدٍ الْعَلَوِيُّ، فِي سِرٍّ، وَأَخْفَاهُ وَذَلِكَ فِي هَذِهِ السَّنَةِ. مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ فَرُّخَانَ الْفَرُّخَانِيُّ مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ فَرُّخَانَ الْفَرُّخَانِيُّ. رَوَى عَنْهُ: الْبَغَوِيُّ، وَغَيْرُهُ. وَكَانَ فَقِيهًا، فَاضِلًا، وَرِعًا، مُتْقِنًا، ثَبْتًا، زَاهِدًا . تُوُفِّيَ فِي هَذِهِ السَّنَةِ بِسَمَرْقَنْدَ وَلَهُ سِتٌّ وَثَمَانُونَ سَنَةً. مُحَمَّدُ [بْنُ إِسْحَاقَ] بْنِ جَعْفَرٍ مُحَمَّدُ [بْنُ إِسْحَاقَ] بْنِ جَعْفَرٍ، وَقِيلَ: ابْنُ إِسْحَاقَ بْنِ مُحَمَّدٍ، أَبُو بَكْرٍ الصَّاغَانِيُّ. كَانَ أَحَدَ الْأَثْبَاتِ الْمُتْقِنِينَ مَعَ صَلَابَةٍ فِي الدِّينِ، وَاشْتِهَارٍ بِالسُّنَّةِ، وَاتِّسَاعٍ فِي الرِّوَايَةِ، وَرَحَلَ فِي طَلَبِ الْعِلْمِ إِلَى الْبِلَادِ، وَسَمِعَ مِنْ يَعْلَى بْنِ عُبَيْدٍ الطَّنَافِسِيِّ، وَيَزِيدَ بْنَ هَارُونَ، وَرَوْحٍ، وَخَلْقٍ كَثِيرٍ. رَوَى عَنْهُ: ابْنُ أَبِي الدُّنْيَا، وَالنَّسَائِيُّ، وَابْنُ خُزَيْمَةَ. وَقَالَ الدَّارَقُطْنِيُّ: كَانَ ثِقَةً فَوْقَ الثِّقَةِ . وعن مُحَمَّدُ بْنُ الْعَبَّاسِ الْخَزَّازُ قَالَ: قُرِئَ عَلَى أَبِي الْحُسَيْنِ بْنِ الْمُنَادِي: مَاتَ الصَّاغَانِيُّ لِسَبْعٍ خَلَوْنَ مِنْ صَفَرٍ سَنَةَ سَبْعِينَ وَمِائَتَيْنِ يَوْمَ الْخَمِيسِ. مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ الْمُبَارَكِ، أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ الْحُسَيْنِ بْنِ الْمُبَارَكِ، أَبُو جَعْفَرٍ، يَعْرَفُ بِالْأَعْرَابِيِّ. سَمِعَ أَسْوَدَ بْنَ عَامِرٍ، وَيُونُسَ بْنِ مُحَمَّدٍ، وَغَيْرَهُمَا. رَوَى عَنْهُ: ابْنُ صَاعِدٍ، وَغَيْرُهُ. وَكَانَ ثِقَةً [ كَثِيرَ السَّمَاعِ ] تُوُفِّيَ لَهُ وَلَدٌ نَفِيسٌ يَحْفَظُ الْحَدِيثَ فَتَغَيَّرَ لِذَلِكَ إِلَى أَنْ مَاتَ لِعَشْرٍ بَقِينَ مِنْ رَمَضَانِ [ هَذِهِ السَّنَةِ ]. مُصْعَبُ بْنُ أَحْمَدَ بْنِ مُصْعَبٍ، أَبُو أَحْمَدَ الْقَلَانِسِيُّ مُصْعَبُ بْنُ أَحْمَدَ بْنِ مُصْعَبٍ، أَبُو أَحْمَدَ الْقَلَانِسِيُّ . بَغْدَادِيُّ الْمَوْلِدِ وَالْمَنْشَأِ، أَصْلُهُ مِنْ مَرْوَ، وَهُوَ مِنْ زُهَّادِ الْمُتَصَوِّفَةِ مِنْ قِرَانِ الْجُنَيْدِ، وَرُوَيْمٍ، وَإِلَيْهِ يَنْتَمِي أَبُو سَعِيدٍ [ ابْنُ ] الْأَعْرَابِيِّ. وعن جَعْفَرٌ الْخَلَدِيُّ فِي كِتَابِهِ قَالَ: قَالَ لِي أَبُو أَحْمَدَ الْقَلَانِسِيُّ: فَرَّقَ رَجُلٌ مِنَ الْفُقَرَاءِ بِبَغْدَادَ أَرْبَعِينَ أَلْفَ دِرْهَمٍ، فَقَالَ لِي سَمْنُونُ: يَا [ أَبَا ] أَحْمَدَ، مَا تَرَى مَا أَنْفَقَ هَذَا وَمَا قَدْ عَمِلَهُ وَنَحْنُ مَا نَرْجِعُ إِلَى شَيْءٍ نُنْفِقُهُ، فَامْضِ بِنَا إِلَى مَوْضِعٍ نُصَلِّي [ فِيهِ ] بِكُلِّ دِرْهَمٍ رَكْعَةً. قَالَ: فَذَهَبْنَا إِلَى الْمَدَائِنِ، فَصَلَّيْنَا أَرْبَعِينَ أَلْفَ رَكْعَةٍ وَزُرْنَا قَبْرَ سَلْمَانَ وَانْصَرَفْنَا. وعن أَحْمَدُ بْنُ مُحَمَّدٍ الزِّيَادِيُّ قَالَ: كَانَ سَبَبَ تَزْوِيجِ أَبِي أَحْمَدَ الْقَلَانِسِيِّ بَعْدَ تَفَرُّدِهِ وَلُزُومِهِ الْمَسَاجِدَ وَالصَّحَارِي أَنَّهُ كَانَ يَصْحَبُهُ شَابٌّ يُعْرَفُ بِمُحَمَّدٍ الْغُلَامَ، وَهُوَ مُحَمَّدُ بْنُ يَعْقُوبَ الْمَالِكِيُّ، وَكَانَ حَدَثَ السِّنِّ، فَقَالَ: أَنَا أُحِبُّ أَنْ أَتَزَوَّجَ، فَسَأَلَ [ أَبَا ] أَحْمَدَ بُرَيْهَةَ أَنْ يَطْلُبَ لَهُ زَوْجَةً. [ قَالَ ]: فَكَلَّمْتُ إِنْسَانًا يُقَالُ لَهُ ابْنُ الْمَطْبَخِيِّ مِنَ النُّسَّاكِ فِي بِنْتٍ لَهُ، فَأَجَابَ، وَاتَّعَدُوا مَنْزِلَ بُرَيْهَةَ لِيَعْقِدَ أَبُو أَحْمَدَ النِّكَاحَ، وَمَعَنَا رُوَيْمٌ، وَالْقَطِيعِيُّ، وَجَمَاعَةٌ، فَحَضَرَ أَبُو الصَّبِيَّةِ، فَلَمَّا عَزَمُوا عَلَى النِّكَاحِ جَزِعَ مُحَمَّدٌ الْغُلَامُ وَقَالَ: قَدْ بَدَا لِي. فَغَضِبَ أَبُو أَحْمَدَ، وَقَالَ: تَخْطُبُ إِلَى رَجُلٍ كَرِيمَتِهِ، ثُمَّ تَأْبَى؟ لَا يَتَزَوَّجُهَا غَيْرِي، فَتَزَوَّجَهَا فِي ذَلِكَ الْيَوْمِ، فَلَمَّا عَقَدْنَا النِّكَاحَ قَامَ أَبُوهَا فَقَبَّلَ رَأْسَ أَبِي أَحْمَدَ، وَقَالَ: مَا كُنْتُ أَظُنُّ أَنَّ قَدَرِي عِنْدَ اللَّهِ عَزَّ وَجَلَّ أَنْ أُصَاهِرَكَ، وَلَا قَدْرَ ابْنَتِي أَنْ تَكُونَ أَنْتَ زَوْجُهَا. وَكَانَتْ عِنْدَهُ حَتَّى مَاتَ عَنْهَا. وعن مُحَمَّدُ بْنُ الْحُسَيْنِ السُّلَمِيُّ [ قَالَ ] حَجَّ أَبُو أَحْمَدَ سَنَةَ سَبْعِينَ وَمِائَتَيْنِ فَمَاتَ بِمَكَّةَ بَعْدَ انْصِرَافِ الْحَاجِّ بِقَلِيلٍ، [ وَدُفِنَ بِأَجْيَادٍ عِنْدَ الْهَدَفِ ]. مُحَمَّدُ بْنُ مُسْلِمِ بْنِ عُثْمَانَ، الْمَعْرُوفُ بِابْنِ وَارَةَ الرَّازِيِّ وَفِيهَا تُوُفِّيَ مُحَمَّدُ بْنُ مُسْلِمِ بْنِ عُثْمَانَ، الْمَعْرُوفُ بِابْنِ وَارَةَ الرَّازِيِّ، وَكَانَ إِمَامًا فِي الْحَدِيثِ، وَلَهُ فِيهِ مُصَنَّفَاتٌ. خَالِدُ بْنُ أَحْمَدَ بْنِ خَالِدٍ السَّيَّدُوسِيُّ الذُّهْلِيُّ ( وَفِيهَا تُوُفِّيَ خَالِدُ بْنُ أَحْمَدَ بْنِ خَالِدٍ السَّيَّدُوسِيُّ الذُّهْلِيُّ الَّذِي كَانَ أَمِيرَ خُرَاسَانَ بِبَغْدَاذَ، وَكَانَ قَدْ قَصَدَ الْحَجَّ فَقَبَضَ عَلَيْهِ الْخَلِيفَةُ الْمُعْتَمِدُ وَحَبَسَهُ، فَمَاتَ بِالْحَبْسِ، وَهُوَ الَّذِي أَخْرَجَ الْبُخَارِيَّ صَاحِبَ " الصَّحِيحِ " مِنْ بُخَارَى وَخَبَرُهُ مَعَهُ مَشْهُورٌ، فَدَعَا عَلَيْهِ الْبُخَارِيُّ فَأَدْرَكَتْهُ الدَّعْوَةُ ). وفيها توفي أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عَبْدِ الْكَرِيمِ بْنِ سَهْلٍ الْكَاتِبُ. صَاحِبُ كِتَابِ " الْخَرَاجِ "، قَالَهُ ابْنُ خَلِّكَانَ. وَأُسِيدُ بْنُ عَاصِمٍ الْجَمَّالُ. وَالْحَسَنُ بْنُ عَلِيِّ بْنِ عَفَّانَ الْعَامِرِيُّ. الْقَاضِي بَكَّارُ بْنُ قُتَيْبَةَ وَالْقَاضِي بَكَّارُ بْنُ قُتَيْبَةَ . الْحَاكِمُ بِالدِّيَارِ الْمِصْرِيَّةِ مِنْ سَنَةِ سِتٍّ وَأَرْبَعِينَ وَمِائَتَيْنِ إِلَى أَنْ تُوُفِّيَ مَسْجُونًا فِي حَبْسِ أَحْمَدَ بْنِ طُولُونَ ; لِكَوْنِهِ لَمْ يَخْلَعِ الْمُوَفَّقَ فِي سَنَةِ سَبْعِينَ، وَكَانَ عَالِمًا عَابِدًا زَاهِدًا كَثِيرَ التِّلَاوَةِ وَالْمُحَاسَبَةِ لِنَفْسِهِ، وَقَدْ شَغَرَ مَنْصِبُ الْقَضَاءِ بَعْدَهُ بِمِصْرَ ثَلَاثَ سِنِينَ وَقَدْ بَسَطَ ابْنُ خَلِّكَانَ تَرْجَمَتَهُ فِي الْوَفَيَاتِ. عَبْدُ اللَّهِ بْنُ مُسْلِمِ بْنِ قُتَيْبَةَ الدِّينَوَرِيُّ ابْنُ قُتَيْبَةَ الدِّينَوَرِيُّ . عَبْدُ اللَّهِ بْنُ مُسْلِمِ بْنِ قُتَيْبَةَ الدِّينَوَرِيُّ قَاضِيهَا، النَّحْوِيُّ اللُّغَوِيُّ صَاحِبُ الْمُصَنَّفَاتِ الْبَدِيعَةِ الْمُفِيدَةِ الْمُحْتَوِيَةِ عَلَى عُلُومٍ جَمَّةٍ نَافِعَةٍ، اشْتَغَلَ بِبَغْدَادَ، وَسَمِعَ بِهَا الْحَدِيثَ عَلَى إِسْحَاقَ بْنِ رَاهَوَيْهِ وَطَبَقَتِهِ، وَأَخَذَ اللُّغَةَ عَنْ أَبِي حَاتِمٍ السِّجِسْتَانِيِّ وَذَوِيهِ، وَصَنَّفَ وَجَمَعَ وَأَلَّفَ الْكُتُبَ الْكَثِيرَةَ ; فَمِنْ ذَلِكَ كِتَابُ " الْمَعَارِفِ " " وَأَدَبُ الْكَاتِبِ " الَّذِي شَرَحَهُ أَبُو مُحَمَّدِ بْنُ السَّيِّدِ الْبَطْلَيُوسِيُّ، وَكِتَابُ " مُشْكِلِ الْقُرْآنِ وَالْحَدِيثِ "، " وَغَرِيبُ الْقُرْآنِ وَالْحَدِيثِ "، " وَعُيُونُ الْأَخْبَارِ "، " وَإِصْلَاحُ الْغَلَطِ "، وَكِتَابُ " الْخَيْلِ "، وَكِتَابُ " الْأَنْوَاءِ "، وَكِتَابُ " الْمَسَائِلِ وَالْجَوَابَاتِ "، وَكِتَابُ " الْمَيْسِرِ وَالْقِدَاحِ "، وَغَيْرُ ذَلِكَ. وَكَانَتْ وَفَاتُهُ فِي هَذِهِ السَّنَةِ، وَقِيلَ: فِي الَّتِي بَعْدَهَا. وَمَوْلِدُهُ فِي سَنَةِ ثَلَاثَ عَشْرَةَ وَمِائَتَيْنِ، وَلَمْ يُجَاوِزِ السِّتِّينَ، وَرَوَى عَنْهُ وَلَدُهُ أَحْمَدُ جَمِيعَ مُصَنَّفَاتِهِ. وَقَدْ وَلِيَ وَلَدُهُ أَحْمَدُ قَضَاءَ مِصْرَ سَنَةَ إِحْدَى وَعِشْرِينَ وَثَلَاثِمِائَةٍ. وَتُوُفِّيَ بِهَا بَعْدَ سَنَةٍ، رَحِمَهُ اللَّهُ.
Translation
✧ Mention of the notables who died in the year 270 AH [from the Prophetic Emigration] Aḥmad b. ʿAbd Allāh b. ʿAbd al-Raḥīm b. Saʿīd b. Abī Zurʿah, Abū Bakr al-Barqī. Aḥmad b. ʿAbd Allāh b. ʿAbd al-Raḥīm b. Saʿīd b. Abī Zurʿah, Abū Bakr al-Barqī, from the people of Barqah. He related ḥadīth and was thiqah (trustworthy), thabt (reliable). It was said that his brother Muḥammad had compiled the history but did not complete it, so he completed it and related it. Their isnāds were one and the same. Aḥmad was walking in the market of beasts of burden when a beast struck him, and he died that same day. That was in Ramaḍān of this year. Aḥmad b. ʿAbd al-ʿAzīz b. Dāwūd b. Mihrān al-Ḥirābī. [Aḥmad b. ʿAbd al-ʿAzīz b. Dāwūd b. Mihrān al-Ḥirābī. He traveled, wrote down ḥadīth, memorized it, and related it. He returned to Ḥarrān and died there in this year.] Aḥmad b. Ṭūlūn. Aḥmad b. Ṭūlūn. Amīr of the Egyptian lands and builder of the mosque there that is named after him. He possessed Damascus, the ʿawāṣim (frontier fortresses), and the thughūr (border strongholds) for a long time. Ṭūlūn was a Turk whom Nūḥ b. Asad, governor of Bukhārā, sent to al-Maʾmūn in the year 200 AH. [Ṭūlūn] died in 240 AH. Aḥmad was born to him in Baghdad in 220 AH. He grew up with lofty ambition. He used to regard the intellects and religions of the Turks as deficient and would say: “The sanctity of religion among them has been violated.” They feared him and sought his help in [gaining] wealth. Love for him took root in people’s hearts. He grew up in goodness and righteousness. He memorized the Qurʾān and sought ḥadīth. He met the shaykhs and heard from them. Then he asked the vizier ʿUbayd Allāh b. Yaḥyā b. Khāqān to assign his stipend at the frontier so that he might be in continuous jihād and everlasting reward. He did so. His governorship extended from Raḥbat Mālik b. Ṭawq to the Maghrib. His mother was in Sāmarrāʾ. It reached him that she was weeping for him because of his distance, so he returned to her. Bedouins attacked the caravan with which he was traveling, and he fought them fiercely. He was victorious over them and rescued from their hands wealth that had been sent to al-Mustaʿīn. Thus his standing with him improved. Al-Mustaʿīn secretly sent him a thousand dinars and said to the messenger: “Make known to him my love for him and my preference for favoring him, except that I fear that if I show him what is in my heart, the Turks will kill him.” Then the favor continued to him. He gave him a slave girl named Mayyās, who bore him his son Khumārawayh in Muḥarram of 250 AH. When the Turks turned against al-Mustaʿīn, deposed him, and appointed al-Muʿtazz, they took him down to Wāsiṭ and said: “Whom do you choose to be in your company?” He said: “Aḥmad b. Ṭūlūn.” So they sent him with him. He was a good companion to him. Then the ghilmān of al-Mutawakkil feared al-Mustaʿīn’s cunning, so they wrote to Aḥmad b. Ṭūlūn: “Kill him, and if you kill him, we will appoint you over Wāsiṭ.” He wrote back to them: “By Allāh, may Allāh never see me having killed a caliph to whom I pledged allegiance!” So they sent Saʿīd al-Ḥājib to him. When al-Mustaʿīn saw him, he said: “The butcher of the Banū al-ʿAbbās has come.” He took charge of him and pitched a tent at a distance. He brought him into it, then came out and threw it down upon what was inside and departed. When he had gone far, they looked and saw that he had carried off al-Mustaʿīn’s head with him. Aḥmad b. Ṭūlūn washed the body, shrouded it, and buried it. He returned to Sāmarrāʾ. His status among the Turks increased, and they described him as having excellent conduct. They appointed him over Egypt as deputy for its governor in 254 AH. When he entered it, he said: “The utmost I was promised for killing al-Mustaʿīn was the governorship of Wāsiṭ. I left that for the sake of Allāh Most High, and Allāh compensated me with the governorship of Egypt and Syria.” Then the governor of Egypt was killed in the days of al-Muhtadī, and he became independent in the days of al-Muʿtamid. One day he rode out to hunt. When he penetrated the desert, the foot of a beast belonging to one of his companions sank in the middle of the sand. He uncovered the spot and saw a vast treasury. He ordered that it be excavated and found in it wealth worth one million dinars. He spent most of it on acts of piety, charity, and building the mosque. His agent once said to him: “Perhaps hands will be extended, the encircled hand, the wrist with the bracelet, the soft hand—shall I refuse this class?” He said to him: “Woe to you! These are the veiled ones whom the ignorant think to be rich because of their abstention. Beware of turning away a hand extended to you.” A merchant made trade attractive to him, so he gave him fifty thousand dinars. He saw in a dream as if he were sucking a bone. He summoned a dream interpreter and related to him what he had seen. The interpreter said: “The amīr’s ambition has turned to a gain that does not suit his rank.” So he summoned his alms administrator and said to him: “Go to the merchant and take from him the fifty thousand dinars and give them as charity.” Al-Ḥāfiẓ Ibn ʿAsākir related in his “Tārīkh” from some of the shaykhs of Egypt that Ṭūlūn was not his father but had adopted him, and that he was noble from his youth. It happened that Ṭūlūn sent him on an errand to bring him something from the palace of the emirate. He went and found a concubine of his father with one of the servants committing an indecent act. He took what he had been ordered to bring and returned to him quickly without telling him anything of what he had seen. The concubine feared that Aḥmad had told Ṭūlūn what he had seen. So she came to Ṭūlūn and said: “Aḥmad came to me just now in such-and-such a place and sought to seduce me.” Then she went to her palace. He believed her. He summoned Aḥmad and wrote with him a sealed letter to one of the amīrs: “When the bearer of this letter reaches you, strike off his neck and send his head to me quickly.” Aḥmad set out, not knowing what was in the letter. On his way he passed by the palace of that concubine. She called him to her, but he said: “I am busy with this letter, to deliver it to so-and-so.” She said: “Come, I have a need of you.” She wanted to detain him so that she could write a letter to confirm in the king’s mind what she had said about him. She sent that letter with the servant with whom she had committed the indecent act. Aḥmad sat writing the letter for her. The servant went to that amīr with the letter. When he read it, he ordered the servant’s neck struck and sent his head to King Ṭūlūn. The king was astonished and said: “Where is Aḥmad?” He was sought and brought. He said: “Woe to you! Tell me what you have done since you left my presence.” He told him what had happened. When the concubine heard that the servant’s head had been brought to the king, she was dismayed. She thought the king had learned the truth. She came to him to apologize and ask forgiveness for what had happened between her and the servant. She acknowledged the truth and exonerated Aḥmad. So he gained favor with him, and he bequeathed to him the kingship after him. It has been said—as Ibn Khallikān related—that he put to death by execution about eighteen thousand souls. And Allāh knows best. He built the bīmāristān (hospital) and spent sixty thousand dinars on it and one hundred fifty thousand on the maydān (parade ground). He had very many alms and abundant kindness. Then he took Damascus after its governor Amājūr in 264 AH, and he treated them kindly as well. It happened that a fire broke out there near the Church of Mary. He went out himself to it, accompanied by Abū Zurʿah ʿAbd al-Raḥmān b. ʿAmr al-Ḥāfiẓ al-Dimashqī and his secretary Abū ʿAbd Allāh Aḥmad b. Muḥammad al-Wāsiṭī. Then he ordered his secretary to take out from the amīr’s treasury seventy thousand dinars to be distributed to the owners of the houses and properties that were burned. So he paid them the full value of what they reported, and fourteen thousand dinars remained. He ordered that it be distributed among them according to their shares. Then he ordered a great sum of money to be distributed to the poor of Damascus and its Ghūṭah, so that the least a poor person received was one dinar. May Allāh have mercy on him. Then he went out to Antioch and besieged its governor Sīmā until he killed him and took possession of the city. When his illness grew severe in the final sickness, the Muslims went out with copies of the Qurʾān, the Jews with the Torah, the Christians with the Gospels, and the teachers with the children. Supplication increased in the open spaces and the mosques. When he felt death, he raised his hand and said: “O Lord, have mercy on one who was ignorant of his own worth and whom Your decree made insolent.” Then he recited the shahādah and died in Dhū al-Qaʿdah of this year; it is also said in the previous one. His age was fifty years. He left behind thirty-three children, of whom seventeen were male. He left ten million dinars. He had seven thousand mamlūks, seven thousand horses in his stables, six thousand camels and mules, three hundred private vessels, one hundred warships, and twenty-four thousand ghilmān. The land tax of Egypt in his days was four million three hundred thousand dinars. [He spent large sums on public works, including one hundred twenty thousand dinars on the mosque.] He used to give in charity every month three thousand dinars of the special coinage besides the regular stipends. The allowance for his kitchen each day was one thousand dinars. He used to give the people of the mosques one thousand dinars every month, and to the poor of the frontier the same. In his days, two million two hundred thousand dinars were carried to Baghdad and distributed among the righteous and the scholars. One of the ascetics saw him in a dream in a good state and said to him: “It is not fitting for one who dwelt in the world to disdain a good deed and leave it, or a bad deed and commit it. I was turned from the Fire to the Garden because of my perseverance with a complainant who was inarticulate and greatly in awe. I listened to him and bore with him until his proof was established, and I proceeded to give him justice. In the Hereafter there is nothing harder on the leaders of this world than the barrier of one seeking justice.” Another saw him in a dream and said to him: “Calamity is only for one who wrongs one who has no helper.” From al-Ḥusayn b. Aḥmad al-Nadīm, who said: I heard Muḥammad b. ʿAlī al-Mādarāʾī say: I was passing by the tomb of Aḥmad b. Ṭūlūn when I saw an old man reciting at his grave, keeping to it constantly. Then I did not see him for a time. Later I saw him and said to him: “Are you not the one I used to see at the tomb of Ibn Ṭūlūn reciting over it?” He said: “Yes. He was our ruler in this land, and he showed us some justice, even if not all. I wished to connect him with the Qurʾān.” I said to him: “Why did you stop coming to it?” He said to me: “I saw him in a dream, and he said to me: ‘I would like you not to recite at my grave.’ It was as if I said to him: ‘For what reason?’ He said: ‘There is no verse that passes over me except that I am rebuked with it and told: “Have you not heard this?!”’” Ibrāhīm b. Marzūq b. Dīnār, Abū Isḥāq al-Baṣrī. [Ibrāhīm b. Marzūq b. Dīnār, Abū Isḥāq al-Baṣrī.] He came to Egypt and was thiqah (trustworthy), thabt (reliable). He lost his sight before his death. He died in Egypt in Jumādā al-Ākhirah of this year.] Ismāʿīl [b. ʿAbd Allāh] b. Maymūn b. ʿAbd al-Ḥamīd b. Abī al-Rijāl, Abū al-Naḍr al-ʿIjlī. Ismāʿīl [b. ʿAbd Allāh] b. Maymūn b. ʿAbd al-Ḥamīd b. Abī al-Rijāl, Abū al-Naḍr al-ʿIjlī. Of Marwazī origin. He was the nephew of Nūḥ b. Maymūn al-Maḍrūb. He heard many people and those who related from him include Muḥammad b. Makhlad al-Dūrī and Abū al-Ḥusayn b. al-Munādī. From Muḥammad b. Isḥāq al-Thaqafī, who said: Abū al-Naḍr al-ʿIjlī recited to me his own verses: Hopes tell me that I shall live long, and that what I fear will be delayed from me. How can that be, when I have passed through my forties, by a decisive decree that does not change? [When a man passes forty, he is a captive to the causes of death and made to stumble.] From Muḥammad b. al-ʿAbbās, who said: It was read to Ibn al-Munādī while I was listening; he said: Abū al-Naḍr al-Marwazī died on Monday night, the twenty-third of Shaʿbān in the year 270 AH. He had reached eighty-four [years], as was mentioned. He used to dye his hair with wasmah (woad). Bahbūdh, leader of the Zanj. Bahbūdh, leader of the Zanj. We have already mentioned his affairs. His uprising was on Wednesday, four nights remaining in Ramaḍān of 255 AH, and he was killed on Saturday, two nights into Ṣafar of 270 AH. His days were fourteen years, four months, and six days. Abū Bakr al-Ṣūlī related that the number of people killed in this period was one million five hundred thousand [men], and that fifteen thousand men from his followers were granted amnesty. Ḥamdūn b. ʿAbbād, Abū Jaʿfar al-Bazzāz, known as al-Farghānī. Ḥamdūn b. ʿAbbād, Abū Jaʿfar al-Bazzāz, known as al-Farghānī. He heard Yazīd b. Hārūn and ʿAlī b. ʿĀṣim. Al-Baghawī related from him. His name was Aḥmad, and his nickname was Ḥamdūn, which predominated over him. Al-Khaṭīb said: His standing with us is honesty and trustworthiness. He related false ḥadīths, but the blame for them lies with others. He died in Muḥarram of this year. Dāwūd b. ʿAlī b. Khalaf, Abū Sulaymān al-Faqīh al-Ẓāhirī. Dāwūd b. ʿAlī b. Khalaf, Abū Sulaymān al-Faqīh al-Ẓāhirī. He was born in 200 AH and heard Sulaymān b. Ḥarb, al-Qaʿnabī, Musaddad, and others. He traveled to Naysābūr and heard from Isḥāq b. Rāhūyah the “Musnad” and the “Tafsīr.” He used to refute Isḥāq, and no one else dared to refute him. Then he came to Baghdad and settled there. He compiled his books there. He was the imam of the Ẓāhirīs. He was pious, devout, and ascetic, except that his school is peculiar, claiming strict adherence to transmitted texts while contradicting many ḥadīths, and turning from the meaning of the ḥadīth to the form of its wording. In this there is negligence. And on the authority of Aḥmad b. al-Ḥusayn, who said: I heard Abū ʿAbd Allāh al-Maḥāmilī say: I prayed the Eid prayer on the day of Fiṭr in the congregational mosque of the city (Madinah), and when I departed I said to myself: Should I enter upon Dāwūd b. ʿAlī to congratulate him? He was staying in Qaṭīʿat al-Rabīʿ, so I went to him and knocked on his door, and permission was given to me, so I entered upon him, and behold, before him was a plate containing chicory leaves and a pressed cake containing bran, and he was eating it. He congratulated me (i.e., on the Eid), and I marveled at his condition, and I saw that all that we are in of this world is nothing, and I left his presence. Then I entered upon a man of the wealthy people of al-Qaṭīʿah, known as al-Jurjānī. When he learned of my coming [to him], he came out to me bareheaded and barefoot and said: What concerns the Qāḍī, may Allah support him? I said: An important matter. He said: And what is it? I said: In your neighborhood is Dāwūd b. ʿAlī, and his standing in knowledge is what you know, and you are abundant in kindness and eager for good, yet you neglect him. I told him his story and what I had seen of him. He said to me: Dāwūd is harsh in character. Know, O Qāḍī, that last night I sent him a thousand dirhams with my servant so that he might help himself with it in some of his affairs, but he returned it with the servant and said to the servant: Tell him, with what eye did you see me, and what has reached you of my need and poverty that you sent this? I marveled at that and said to him: Bring the dirhams, for I will carry them to him myself. So he called for them and handed them to me, and said: Hand me the last purse. So a purse was brought to him, and he weighed out another thousand and said: That is for us, and this is for the Qāḍī's station and his care. So I took the two thousand and went to him and knocked on his door. He came out and spoke to me from behind the door and said: What brought the Qāḍī back? I said: A matter I wish to speak to you about. So I entered and sat for a while, then I took out the dirhams and placed them before him. He said: This is the reward of one who entrusts you with his secret. I admitted you to me only by the trust of knowledge. Go back, for I have no need of what you have with you. Al-Maḥāmilī said: So I returned, and the world had become small in my eyes. I entered upon al-Jurjānī and informed him of what I had seen. He said: As for me, I have spent these dirhams for Allah, Exalted is He, so do not ever return to my wealth. Let the Qāḍī undertake its distribution among the people of concealment and chastity, those who adorn themselves with concealment and preservation, as he sees fit, for I have removed it from my heart. And on the authority of Abū Bakr b. al-Muqriʾ, who said: I heard ʿAlī b. Ḥamzah say: I heard Abū Bakr b. Dāwūd say: I heard my father say: The best speech is that which enters the ear without permission. The compiler said: Dāwūd came to Baghdad and asked Ṣāliḥ b. Aḥmad b. Ḥanbal to intercede for him in seeking permission to visit his father. So he sought permission for him, and [Aḥmad] said: Muḥammad b. Yaḥyā al-Naysābūrī wrote to me about his affair, that he claimed the Qurʾān is created, so let him not come near me. In another narration from him: He said: What is in the Preserved Tablet is uncreated, but what people recite is created. And on the authority of Aḥmad b. Kāmil al-Qāḍī, who said: In Ramaḍān of the year two hundred and seventy, Dāwūd b. ʿAlī al-Aṣbahānī died. He was the first to openly profess the Ẓāhirī school, and he rejected analogy (qiyās) in legal rulings in speech, but was compelled to it in practice, so he called it "dalīl" (indication). In another narration: He died in Dhū al-Qaʿdah. Al-Rabīʿ b. Sulaymān b. ʿAbd al-Jabbār b. Kāmil al-Jīzī, the companion of al-Shāfiʿī, client of Murād, known by the kunyah Abū Muḥammad. He was a jurist and a noble leader, and he narrated from ʿAbd Allāh b. Wahb and others. He died in Shaʿbān of this year, and Khumārawayh b. Aḥmad b. Ṭūlūn prayed over him. Zakariyyā b. Yaḥyā b. Asad, Abū Yaḥyā al-Marwazī, known as Zakarawayh [Zakariyyā b. Yaḥyā b. Asad, Abū Yaḥyā al-Marwazī, known as Zakarawayh]. He resided in Baghdad at Bāb Khurāsān, and narrated from Sufyān b. ʿUyaynah, Abū Muʿāwiyah, and Maʿrūf al-Karkhī. From him narrated al-Maḥāmilī, Ibn Makhlad, and Abū al-ʿAbbās al-Aṣamm. And he died in this year]. ʿAbd Allāh b. Muḥammad b. Shākir, Abū al-Bakhtarī al-ʿAnbarī. He heard Ḥusayn al-Juʿfī, Abū Dāwūd al-Ḥafarī, and others. From him narrated Ibn Ṣāʿid and Ibn Abī Ḥātim, who said: He is truthful (ṣadūq). And on the authority of [Abū al-ʿAbbās Muḥammad b. Isḥāq] al-Sarrāj, who said: Abū al-Bakhtarī recited to me: What prevents me from faulting others is that which I know in myself of faults. How can I be occupied with other than my own soul, or how can I not look into my own bosom? If my fault is hidden from them, then the Knower of the unseen has counted my sins. My fault for them is by their suspicion of me, but I am not in doubt about my own fault. If only I would accept from an admonisher, then the admonisher of gray hair would suffice me. Abū al-Bakhtarī died in Dhū al-Ḥijjah of this year. Al-Faḍl b. al-ʿAbbās, Abū Bakr, known as Faḍlak al-Rāzī. He heard Hudbah, Qutaybah, and Ibn Rāhawayh. From him narrated Muḥammad b. Makhlad. He was trustworthy, reliable, a memorizer, the imam of his age in knowledge of hadith. He died in Barāthā, west of Baghdad, in Ṣafar of this year, and was buried there. Al-Faḍl b. al-ʿAbbās b. Mūsā, Abū Nuʿaym al-ʿAdawī al-Istarābādhī. He narrated from Abū Nuʿaym al-Faḍl b. Dukayn, Abū Ḥudhayfah al-Nahdī, Sahl b. Bakkār, Sulaymān b. Ḥarb, and others. He was a jurist, virtuous, trustworthy, and his word was accepted by the elite and the common people. It was he who went to Aḥmad b. ʿAbd Allāh al-Ṭāʾī when the latter wanted to raid Istarābādh, and he bought from him the town and its people for six hundred thousand dirhams, and distributed it among the people. It is said that Muḥammad b. Zayd al-ʿAlawī killed him secretly and concealed it, and that was in this year. Muḥammad b. Ibrāhīm b. Muḥammad b. Farrukhān al-Farrukhānī. From him narrated al-Baghawī and others. He was a jurist, virtuous, pious, precise, reliable, and ascetic. He died in this year in Samarqand at the age of eighty-six. Muḥammad [b. Isḥāq] b. Jaʿfar, and it is said: Ibn Isḥāq b. Muḥammad, Abū Bakr al-Ṣāghānī. He was one of the reliable and precise scholars, together with firmness in religion, fame for the Sunnah, and breadth in narration. He traveled in pursuit of knowledge to various lands, and heard from Yaʿlā b. ʿUbayd al-Ṭanāfisī, Yazīd b. Hārūn, Rawḥ, and many others. From him narrated Ibn Abī al-Dunyā, al-Nasāʾī, and Ibn Khuzaymah. Al-Dāraquṭnī said: He was trustworthy above trustworthiness. And on the authority of Muḥammad b. al-ʿAbbās al-Khazzāz, who said: It was read to Abū al-Ḥusayn b. al-Munādī: Al-Ṣāghānī died on Thursday, seven nights having passed of Ṣafar, in the year two hundred and seventy. Muḥammad b. al-Ḥusayn b. al-Mubārak, Abū Jaʿfar, known as al-Aʿrābī. He heard Aswad b. ʿĀmir, Yūnus b. Muḥammad, and others. From him narrated Ibn Ṣāʿid and others. He was trustworthy [with many auditions]. He lost a precious son who had memorized hadith, and he changed because of that until he died, ten nights remaining of Ramaḍān [of this year]. Muṣʿab b. Aḥmad b. Muṣʿab, Abū Aḥmad al-Qalānisī. Born and raised in Baghdad, his origin was from Marw. He was one of the ascetic Sufis, a contemporary of al-Junayd and Ruwaym, and to him is traced Abū Saʿīd [b.] al-Aʿrābī. And on the authority of Jaʿfar al-Khuldī in his book, who said: Abū Aḥmad al-Qalānisī said to me: A man among the poor in Baghdad distributed forty thousand dirhams, so Samnūn said to me: O [Abū] Aḥmad, do you not see what this man has spent and what he has done, while we cannot return to anything to spend? So come with us to a place where we may pray, [that is,] one rakʿah for every dirham. He said: So we went to al-Madāʾin, and we prayed forty thousand rakʿahs and visited the grave of Salmān and departed. And on the authority of Aḥmad b. Muḥammad al-Ziyādī, who said: The cause of Abū Aḥmad al-Qalānisī's marriage, after his solitude and his keeping to mosques and open spaces, was that a young man known as Muḥammad al-Ghulām used to accompany him, and he is Muḥammad b. Yaʿqūb al-Mālikī, and he was young in age. He said: I would like to marry. So he asked [Abū] Aḥmad Burayhah to seek a wife for him. [He said:] So I spoke to a man called Ibn al-Maṭbakhī, one of the devotees, about a daughter of his, and he agreed. They made an appointment at the house of Burayhah for Abū Aḥmad to conduct the marriage contract, and with us were Ruwaym, al-Qaṭīʿī, and a group. The father of the girl attended, and when they resolved upon the marriage, Muḥammad al-Ghulām became distressed and said: I have changed my mind. Abū Aḥmad became angry and said: You propose to a man for his noble daughter, and then you refuse? No one but I will marry her. So he married her on that day. When we had concluded the marriage contract, her father stood up and kissed Abū Aḥmad's head and said: I did not think that my worth with Allah, Mighty and Majestic, was that I should become your in-law, nor that my daughter's worth was that you should be her husband. And she remained with him until he died leaving her (as his widow). And on the authority of Muḥammad b. al-Ḥusayn al-Sulamī [who said]: Abū Aḥmad performed the pilgrimage in the year two hundred and seventy, and he died in Makkah shortly after the pilgrims departed, [and was buried at Ajyād near the target (al-hadaf)]. Muḥammad b. Muslim b. ʿUthmān, known as Ibn Wārah al-Rāzī. In this year died Muḥammad b. Muslim b. ʿUthmān, known as Ibn Wārah al-Rāzī, and he was an imam in hadith, and he had compilations on it. Khālid b. Aḥmad b. Khālid al-Saydūsī al-Dhuhlī. (In this year died Khālid b. Aḥmad b. Khālid al-Saydūsī al-Dhuhlī, who had been governor of Khurāsān, in Baghdad. He had intended to perform the pilgrimage, but the caliph al-Muʿtamid seized him and imprisoned him, and he died in prison. He is the one who expelled al-Bukhārī, author of the "Ṣaḥīḥ," from Bukhārā, and his story with him is famous. Al-Bukhārī invoked Allah against him, and the invocation overtook him.) In this year also died Aḥmad b. Muḥammad b. ʿAbd al-Karīm b. Sahl al-Kātib. Author of the book "al-Kharāj," according to Ibn Khallikān. And Usayd b. ʿĀṣim al-Jammāl. And al-Ḥasan b. ʿAlī b. ʿAffān al-ʿĀmirī. Al-Qāḍī Bakkār b. Qutaybah. And al-Qāḍī Bakkār b. Qutaybah. He was judge of the Egyptian territories from the year two hundred and forty-six until he died imprisoned in the prison of Aḥmad b. Ṭūlūn, because he had not deposed al-Muwaffaq in the year two hundred and seventy. He was a scholar, a worshipper, an ascetic, given to much recitation of the Qurʾān and self-reckoning. The office of judge in Egypt remained vacant after him for three years. Ibn Khallikān has given an extensive biography of him in "al-Wafayāt." ʿAbd Allāh b. Muslim b. Qutaybah al-Dīnawarī, Ibn Qutaybah al-Dīnawarī. ʿAbd Allāh b. Muslim b. Qutaybah al-Dīnawarī, judge of Dīnawar, the grammarian and lexicographer, author of admirable and useful compilations containing many beneficial sciences. He worked in Baghdad and heard hadith there from Isḥāq b. Rāhawayh and his generation. He took language from Abū Ḥātim al-Sijistānī and his peers. He compiled, collected, and authored many books. Among them are: "al-Maʿārif," "Adab al-Kātib," which was commented upon by Abū Muḥammad b. al-Sayyid al-Baṭalyawsī, "Mushkil al-Qurʾān wa-al-Ḥadīth," "Gharīb al-Qurʾān wa-al-Ḥadīth," "ʿUyūn al-Akhbār," "Iṣlāḥ al-Ghalaṭ," the book "al-Khayl," the book "al-Anwāʾ," the book "al-Masāʾil wa-al-Jawābāt," the book "al-Maysir wa-al-Qidāḥ," and others. His death was in this year, and it is said: in the following one. He was born in the year two hundred and thirteen, and he did not exceed sixty. His son Aḥmad narrated from him all his compilations. His son Aḥmad held the judgeship of Egypt in the year three hundred and twenty-one, and he died there a year later, may Allah have mercy on him.
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