Tarikh (al-Tabari) 3612
The year 283 AH
مَنْ تُوُفِّيَ سَنَةَ ثَلَاثٍ وَثَمَانِينَ وَمِائَتَيْنِ مِنَ الْهِجْرَةِ مِنَ الْأَكَابِرِ إِبْرَاهِيمُ بْنُ إِسْحَاقَ بْنِ إِبْرَاهِيمَ بْنِ مِهْرَانَ أَبُو إِسْحَاقَ الثَّقَفِيُّ السَّرَّاجُ النَّيْسَابُورِيُّ وَفِيهَا تُوُفِّيَ مِنَ الْأَعْيَانِ : إِبْرَاهِيمُ بْنُ إِسْحَاقَ بْنِ إِبْرَاهِيمَ بْنِ مِهْرَانَ أَبُو إِسْحَاقَ الثَّقَفِيُّ السَّرَّاجُ النَّيْسَابُورِيُّ كَانَ الْإِمَامُ أَحْمَدُ يَدْخُلُ إِلَى مَنْزِلِهِ - وَكَانَ بِقَطِيعَةِ الرَّبِيعِ فِي الْجَانِبِ الْغَرْبِيِّ مِنْ بَغْدَادَ - وَيَنْبَسِطُ فِيهِ وَيُفْطِرُ عِنْدَهُ وَكَانَ مِنَ الثِّقَاتِ الْعُلَمَاءِ الْعُبَّادِ تُوُفِّيَ فِي صَفَرٍ مِنْهَا. إِسْحَاقُ بْنُ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ حَازِمٍ أَبُو الْقَاسِمِ الْخُتَّلِيُّ وَلَيْسَ هُوَ بِالَّذِي تَقَدَّمَ ذِكْرُهُ فِي السِّنِينَ الْمُتَقَدِّمَةِ سَمِعَ دَاوُدَ بْنَ عَمْرٍو وَعَلِيَّ بْنَ الْجَعْدِ وَخَلْقًا كَثِيرًا وَقَدْ لَيَّنَهُ الدَّارَقُطْنِيُّ فَقَالَ: لَيْسَ بِالْقَوِيِّ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ عَنْ نَحْوِ ثَمَانِينَ سَنَةً. سَهْلُ بْنُ عَبْدِ اللَّهِ بْنِ يُونُسَ التُّسْتَرِيُّ أَبُو مُحَمَّدٍ سَهْلُ بْنُ عَبْدِ اللَّهِ بْنِ يُونُسَ التُّسْتَرِيُّ أَبُو مُحَمَّدٍ أَحَدُ أَئِمَّةِ الصُّوفِيَّةِ لَقِيَ ذَا النُّونِ الْمِصْرِيَّ، وَمِنْ كَلَامِ سَهْلٍ الْحَسَنِ قَوْلُهُ: أَمْسِ قَدْ مَاتَ وَالْيَوْمُ فِي النَّزْعِ وَغَدٌ لَمْ يُولَدْ وَهَذَا كَمَا قَالَ بَعْضُ الشُّعَرَاءِ: مَا مَضَى فَاتَ وَالْمُؤَمَّلُ غَيْبٌ وَلَكَ السَّاعَةُ الَّتِي أَنْتَ فِيهَا قَالَ الْقَاضِي ابْنُ خَلِّكَانَ: وَكَانَ سُلُوكُهُ عَلَى يَدِ خَالِهِ مُحَمَّدِ بْنِ سَوَّارٍ. وَقِيلَ: إِنَّهُ تُوُفِّيَ سَنَةَ ثَلَاثٍ وَسَبْعِينَ، فَاللَّهُ أَعْلَمُ. عَبْدُ الرَّحْمَنِ بْنُ يُوسُفَ بْنِ سَعِيدِ بْنِ خِرَاشٍ عَبْدُ الرَّحْمَنِ بْنُ يُوسُفَ بْنِ سَعِيدِ بْنِ خِرَاشٍ أَبُو مُحَمَّدٍ الْحَافِظُ الْمَرْوَزِيُّ أَحَدُ الْجَوَّالِينَ الرَّحَّالِينَ حُفَّاظِ الْحَدِيثِ وَالْمُتَكَلِّمِينَ فِي الْجَرْحِ وَالتَّعْدِيلِ وَقَدْ يَتَسَتَّرُ بِشَيْءٍ مِنَ التَّشَيُّعِ فَاللَّهُ أَعْلَمُ. رَوَى الْخَطِيبُ عَنْهُ أَنَّهُ قَالَ: شَرِبْتُ بَوْلِي فِي هَذَا الشَّأْنِ خَمْسَ مَرَّاتٍ. يَعْنِي أَنَّهُ اضْطُرَّ إِلَى ذَلِكَ فِي الْأَسْفَارِ فِي طَلَبِهِ الْحَدِيثَ. عَلِيُّ بْنُ مُحَمَّدِ بْنِ أَبِي الشَّوَارِبِ عَبْدِ الْمَلِكِ، الْأُمَوِيُّ الْبَصْرِيُّ عَلِيُّ بْنُ مُحَمَّدِ بْنِ أَبِي الشَّوَارِبِ عَبْدِ الْمَلِكِ، الْأُمَوِيُّ الْبَصْرِيُّ قَاضِي سَامَرَّا وَقَدْ وَلِيَ فِي بَعْضِ الْأَحْيَانِ قَضَاءَ الْقُضَاةِ وَكَانَ مِنَ الثِّقَاتِ سَمِعَ أَبَا الْوَلِيدِ وَأَبَا عُمَرَ الْحَوْضِيَّ وَعَنْهُ النَّجَّادُ وَابْنُ صَاعِدٍ وَابْنُ قَانِعٍ، وَحَمَلَ النَّاسُ عَنْهُ عِلْمًا كَثِيرًا. ابْنُ الرُّومِيِّ الشَّاعِرُ عَلِيُّ بْنُ الْعَبَّاسِ بْنِ جُرَيْجٍ، [أَبُو الْحَسَنِ] ، مَوْلَى عُبَيْدِ اللَّهِ بْنِ [عِيسَى بْنِ] جَعْفَرٍ، يُعْرَفُ: [بِابْنِ] الرُّومِيِّ أَحَدِ الشُّعَرَاءِ الْمُكْثِرِينَ. وعن أَبُو طَالِبٍ الْأَنْبَارِيُّ قَالَ: أَنْشَدَنَا النَّاجِمُ قَالَ: أَنْشَدَنَا ابْنُ الرُّومِيِّ لِنَفْسِهِ: إِذَا مَا مَدَحْتُ الْبَاخِلِينَ فَإِنَّمَا تَذْكُرُهُمْ مَا فِي سِوَاهُمْ مِنَ الْفَضْلِ وَتُهْدِي لَهُمْ غَمًّا طَوِيلًا وَحَسْرَةً فَإِنْ مُنِعُوا مِنْكَ النَّوَالَ فَبِالْعَدْلِ وَمِنْ أَبْيَاتِهِ الْمُسْتَحْسَنَةِ مَا قَالَ: وَمَا الْحَسَبُ الْمَوْرُوثُ لَا دَرَّ دَرُّهُ بِمُحْتَسَبٍ إِلَّا بِآخَرَ مُكْتَسَبِ فَلَا تَتَّكِلْ إِلَّا عَلَى مَا فَعَلْتَهُ وَلَا تَحْسَبَنَّ الْمَجْدَ يُورَثُ بِالنَّسَبِ فَلَيْسَ يَسُودُ الْمَرْءُ إِلَّا بِنَفَسِهِ وَإِنْ عَدَّ آبَاءً كِرَامًا ذَوِي حَسَبِ إِذَا الْغُصْنُ لَمْ يُثْمِرْ وَإِنْ كَانَ شُعْبَةً مِنَ الْمُثْمِرَاتِ اعْتَدَّهُ النَّاسُ فِي الْحَطَبِ وَلِلْمَجْدِ قَوْمٌ سَاوَرُوهُ بِأَنْفُسٍ كَرَامٍ وَلَمْ يَعْبَوْا بِأُمٍّ وَلَا بِأَبِ وَلَهُ [ أَيْضًا ] عَدُّوُكَ مِنْ صَدِيقِكَ مُسْتَفَادٌ فَلَا تَسْتَكْثِرْنَ مِنَ الصِّحَابِ فَإِنَّ الدَّاءَ أَكْثَرُ مَا تَرَاهُ يَكُونُ مِنَ الطَّعَامِ أَوِ الشَّرَابِ إِذَا انْقَلَبَ الصَّدِيقُ غَدًا عَدُوًّا مُبِينًا وَالْأُمُورُ إِلَى انْقِلَابِ وَلَوْ كَانَ الْكَثِيرُ يَطِيبُ كَانَتْ مُصَاحِبَةُ الْكَثِيرِ مِنَ الصَّوَابِ وَلَكِنْ قَلَّمَا اسْتَكْثَرَتْ إِلَّا وَقَعْتَ عَلَى ذِئَابٍ فِي ثِيَابِ فَدَعْ عَنْكَ الْكَثِيرَ فَكَمْ كَثِيرٍ يُعَافُ وَكَمْ قَلِيلٍ مُسْتَطَابِ وَمَا اللُّجَجُ الْمِلَاحُ بِمُرْوِيَّاتٍ وَتَلْقَى الرِّيَّ فِي النُّطَفِ الْعَذَابِ [ وَلَهُ أَيْضًا: إِذَا دَامَ لِلْمَرْءِ السَّوَادُ وَأَخْلَقَتْ مَحَاسِنُهُ ظَنَّ السَّوَادُ خِضَابَا وَكَيْفَ يَظُنُّ الشَّيْخُ أَنَّ خِضَابَهُ يُظَنُّ سَوَادًا أَوْ يُخَالُ شَبَابَا] وَلَهُ أَيْضًا: إِذَا مَا كَسَاكَ الدَّهْرُ سِرْبَالَ صِحَّةٍ وَلَمْ تَخْلُ مِنْ قُوتٍ يَحُلُّ وَيَعْذَبُ فَلَا تَغْبِطَنَّ الْمُتْرَفِينَ فَإِنَّهُ عَلَى قَدْرِ مَا يَكْسُوهُمُ الدَّهْرُ يَسْلُبُ [ وَلَهُ أَيْضًا: وَفِي أَرْبَعٍ مِنِّي خَلَتْ مِنْكَ أَرْبَعٌ فَلَسْتَ بِدَارٍ أَيُّهَا هَاجَ لِي كَرْبِي أَوَجْهُكَ فِي عَيْنِي أَمِ الرِّيقُ فِي فَمِي أَمِ النُّطْقُ فِي سَمْعِي أَمِ الْحُبُّ فِي قَلْبِي وَلَهُ أَيْضًا: إِنَّ لِلْمَجْدِ سَبِيلًا وَعْرًا ضَيِّقًا مَسْلَكُهَا فِيهِ صُعُودُ لَيْسَ تُثْنَى بِالْأَبَاطِيلِ الطُّلَى لَا وَلَا تُوطَأُ بِالْهَزْلِ الْخُدُودُ بَلْ بِأَنْ يُنْصِبَ حُرٌّ نَفْسَهُ وَبِأَنْ يَسْهَرَ وَالنَّاسُ رُقُودُ وَبِأَنْ يَلْقَى بِضَاحِي وَجْهِهِ أَوْجُهًا فِيهَا عُبُوسٌ وَصُدُودُ كُلَّمًا عَدَدْتَ أَثْمَانَ الْعُلَى وَلَمَّا يَبْتَاعَ مِنْهُنَّ نُقُودُ وَلَهُ أَيْضًا فِي مَدِيحِهِ: تَحْكِي الْمَكَارِمُ عَنْكُمْ وَهِيَ شَاهِدَةٌ لَيْسَتْ بِغَيْبٍ وَلَنْ تُحْصَى بِتَعْدِيدِ وَمَا حِكَايَةُ شَيْءٍ لَا خَفَاءَ بِهِ جَاءَ الْقِيَاسُ فَأَلْوَى بِالْأَسَانِيدِ لَا تَحْسَبُونِي لِشَيْءٍ غَيْرِ أَنْفُسِكُمْ مُغْرًى بِتَجْدِيدِ مَدْحٍ بَعْدَ تَجْدِيدِ لَكِنْ كَمَا رَاقَتِ الْقُمْرِيَّ جَنَّتُهُ فَظِلٌّ يَتْبَعُ تَغْرِيدًا بِتَغْرِيدِ أُحِبُّكُمْ لِخِلَالٍ لَا لِنِعْمَتِكُمْ عِنْدِي وَإِنْ أَصْبَحْتَ عَوْنَ الْمَجَاهِيدِ أَفْسَدْتُمُونِي لَا إِفْسَادَ تَنْحِيَةٍ لِلْخَيْرِ عَنِّي بَلْ إِفْسَادَ تَعْوِيدِ وَزَهَّدَتْنِي أَيَادِيكُمْ وَفَضْلُكُمْ فِي كُلِّ شَيْءٍ سِوَاهَا أَيَّ تَزْهِيدِ وَلَهُ أَيْضًا فِي مَدِيحِهِ: وَفِي الرِّقَابِ وُسُومٌ مِنْ صَنَائِعِكُمْ إِنْ أَنْكَرَتْهَا رِجَالٌ بَعْدَ إِقْرَارِ تَسْتَعْبِدُونَ بِهَا الْأَحْرَارَ دَهْرَكُمْ فَكَمْ عُبَيْدٍ لَكُمْ فِي النَّاسِ أَحْرَارُ تُخَادِعُونَ عَنِ الدُّنْيَا مُسَاتَرَةً كَأَنَّ مَعْرُوفَكُمْ إِيدَاعُ أَسْرَارِ إِنْ كَانَ أَوْرَقَ أَقْوَامٌ فَإِنَّكُمْ مُفَضَّلُونَ بِتَنْوِيرٍ وَأَثْمَارِ كَأَنَّمَا النَّاسُ فِي الدُّنْيَا بِظِلِّكُمْ قَدْ خَيَّمُوا بَيْنَ جَنَّاتٍ وَأَنْهَارِ لَكُمْ خَلَائِقُ لَوْ تَحْظَى السَّمَاءُ بِهَا لَمَا لَاحَتْ نُجُومًا غَيْرَ أَقْمَارِ وَمُسْتَخِفٌّ بِقَدْرِ الشَّعْرِ قُلْتُ لَهُ لَنْ يُنْفَقَ الْعِطْرُ إِلَّا عِنْدَ عَطَّارِ أَبْنِي الْبَدِيعَ وَأُهْدِيهِ إِلَى مَلِكٍ يَبْنِي الرَّفِيعَ وَمَا يَبْنِي بِأَحْجَارِ يُكْسَى الْمَدِيحَ وَلَمْ يُعْوَرْ تَجَرُّدُهُ كَكَعْبَةِ اللَّهِ لَا تُكْسَى لِإِعْوَارِ وَقَالَ أَيْضًا: وَلِي وَطَنٌ آلَيْتُ أَنْ لَا أَبِيعَهُ بِشَيْءٍ وَلَا أَلْفَى لَهُ الدَّهْرَ مَالِكًا عَهِدْتُ بِهِ شَرْخَ الشَّبَابِ وَنِعْمَةً كَنِعْمَةِ قَوْمٍ أَصْبَحُوا فِي ظِلَالِكَا فَقَدْ أَلِفَتْهُ النَّفْسُ حَتَّى كَأَنَّهُ لَهَا جَسَدٌ إِنْ بَانَ غُودِرْتُ هَالِكَا وَحَبَّبَ أَوْطَانَ الرِّجَالِ إِلَيْهِمْ مَآرِبُ قَضَّاهَا الشَّبَابُ هُنَالِكَا إِذَا ذَكَرُوا أَوْطَانَهُمْ ذَكَرَتْهُمْ عُهُودُ الصِّبَا فِيهَا فَحَنُّوا لِذَالِكَا وَقَالَ أَيْضًا: ] تَخِذْتُكُمْ دِرْعًا حَصِينًا لِتَدْفَعُوا نُبَالَ الْعِدَى عَنِّي فَكُنْتُمْ نِصَالَهَا وَقَدْ كُنْتُ أَرْجُو مِنْكُمْ خَيْرَ نَاصِرٍ عَلَى حِينِ خِذْلَانِ الْيَمِينِ شِمَالَهَا فَإِنْ أَنْتُمْ لَمْ تَحْفَظُوا لِمَوَدَّتِي ذِمَامًا فَكُونُوا لَا عَلَيْهَا وَلَا لَهَا قِفُوا مَوْقِفَ الْمَعْذُورِ عَنِّي بِمَعْزِلٍ وَخَلُّوا نِبَالِي لِلْعِدَى وَنِبَالَهَا وَقَالَ أَيْضًا: قَلْبِي مِنَ الطَّرَفِ السَّقِيمِ سَقِيمُ لَوْ أَنَّ مَنْ أَشْكُو إِلَيْهِ رَحِيمُ مِنْ وَجْهِهَا أَبَدًا نَهَارٌ وَاضِحٌ مِنْ فَرْعِهَا لَيْلٌ عَلَيْهِ بَهِيمُ إِنْ أَقْبَلَتْ فَالْبَدْرُ لَاحَ وَإِنْ مَشَتْ فَالْغُصْنُ رَاحَ وَإِنْ رَنَّتْ فَالرِّيمُ نِعْمَتْ بِهَا عَيْنِي وَطَالَ عَذَابُهَا وَلَكَمْ عَذَابٌ قَدْ جَنَاهُ نُعَيْمُ نَظَرَتْ فَأَقْصَدَتِ الْفُؤَادَ بِسَهْمِهَا ثُمَّ انْثَنَتْ نَحْوِي فَكِدْتُ أَهِيمُ وَيْلَاهُ إِنْ نَظَرَتْ وَإِنْ هِيَ أَعْرَضَتْ وَقْعُ السِّهَامِ وَنَزْعْهُنَ أَلِيمُ يَا مُسْتَحِلَّ دَمِي مُحَرِّمَ رَحْمَتِي مَا أَنْصَفَ التَّحْلِيلُ وَالتَّحْرِيمُ وعن عَلِيُّ بْنُ الْعَبَّاسِ النُّوبَخْتِيُّ قَالَ: بَلَغَنِي أَنَّ أَبَا الْحَسَنِ عَلِيَّ بْنَ الْعَبَّاسِ بْنِ جُرَيْجٍ الرُّومِيَّ عَلِيلٌ، فَمَضَيْتُ إِلَيْهِ أَعُودُهُ، فَقُلْتُ لَهُ: أَيُّ شَيْءٍ خَبَرُكَ؟ قَالَ: أَيُّ شَيْءٍ خَبَرُ مَنْ يَمُوتُ ! فَقُلْتُ: مَا أَرَى سِحْنَتَكَ إِلَّا صَافِيَةً حَسَنَةً، قَالَ: هَكَذَا مَنْ يَمُوتُ يَكُونُ قَبْلَ ذَلِكَ [ بِيَوْمٍ ] حَسَنَ الْوَجْهِ ! فَقُلْتُ: يُعَافِي اللَّهُ فَقَالَ: خُذْ حَدِيثِي، فَإِنْ لَمْ يُقْطَعْ أَنْ أَمُوتَ فِي هَذِهِ [ الْعِلَّةِ ] فَاصْنَعْ مَا شِئْتَ ! أَحْبَبْتُ أَنْ أَسْكُنَ فِي مَدِينَةِ أَبِي جَعْفَرٍ، فَشَاوَرْتُ صَدِيقًا لِي يُكَنَّى أَبَا الْفَضْلِ وَهُوَ مُشْتَقٌّ مِنَ الْإِفْضَالِ، فَقَالَ لِي: إِذَا عَبَرْتَ الْقَنْطَرَةَ فَخُذْ عَنْ يَدِكَ الْيُمْنَى - وَهُوَ مُشْتَقٌّ مِنَ الْيُمْنِ - وَسَلْ عَنْ سِكَّةِ النُّعَيْمِيَّةِ - وَهُوَ مُشْتَقٌّ مِنَ النَّعِيمِ - وَسَلْ عَنْ دَارِ أَبِي الْمُعَافَى - وَهُوَ مُشْتَقٌّ مِنَ الْعَافِيَةِ - فَخَالَفْتُ لِشُؤْمِي، وَاقْتِرَابِ أَجْلِي، فَشَاوَرْتُ صَدِيقًا يُقَالُ لَهُ جَعْفَرٌ - وَهُوَ مُشْتَقٌّ مِنَ الْجُوعِ وَالْفِرَارِ - فَقَالَ لِي: إِذَا عَبَرْتَ الْقَنْطَرَةَ فَخُذْ يَسْرَةَ - وَهُوَ مُشْتَقٌّ مِنَ الْيُسْرِ - وَسَلْ عَنْ سِكَّةِ الْعَبَّاسِ - وَهُوَ مُشْتَقٌّ مِنَ الْعُبُوسِ - وَاسْكُنْ فِي دَارِ أَبِي قَلِيبٍ - وَهُوَ مُشْتَقٌّ مِنَ الِانْقِلَابِ - وَقَدِ انْقَلَبَتْ بِيَ الدُّنْيَا كَمَا تَرَى ! وَأَعْظَمُ مَا عَلَيَّ يَجْتَمِعُ فِي هَذِهِ السِّدْرَةِ فِي دَارِي [ فِي ] كُلِّ يَوْمٍ عَصَافِيرُ، فَيَصِيحُونَ فِي وَجْهِي سِيقْ سِيقْ، فَأَنَا فِي السِّيَاقِ فَعَاوَدْتُهُ مِنَ الْغَدِ، فَإِذَا هُوَ قَدْ مَاتَ. تُوُفِّيَ ابْنُ الرُّومِيِّ فِي هَذِهِ السَّنَةِ وَقِيلَ: فِي سَنَةِ أَرْبَعٍ وَثَمَانِينَ. وَذَكَرَ أَنَّ سَبَبَ وَفَاتِهِ أَنَّ وَزِيرَ الْمُعْتَضِدِ الْقَاسِمَ بْنَ عُبَيْدِ اللَّهِ كَانَ يَخَافُ مَنْ هَجْوِهِ وَلِسَانِهِ فَدَسَّ إِلَيْهِ مَنْ أَطْعَمَهُ وَهُوَ بِحَضْرَتِهِ خُشْكَنَانَجَةً مَسْمُومَةً فَلَمَّا أَحَسَّ بِالسُّمِّ قَامَ، فَقَالَ لَهُ الْوَزِيرُ: إِلَى أَيْنَ ؟ قَالَ: إِلَى الْمَكَانِ الَّذِي بَعَثْتَنِي إِلَيْهِ، قَالَ: سَلِّمْ عَلَى وَالِدِي، فَقَالَ: لَسْتُ أَجْتَازُ عَلَى النَّارِ. مُحَمَّدُ بْنُ سُلَيْمَانَ بْنِ الْحَارِثِ أَبُو بَكْرٍ الْبَاغَنْدِيُّ الْوَاسِطِيُّ وَمُحَمَّدُ بْنُ سُلَيْمَانَ بْنِ الْحَارِثِ أَبُو بَكْرٍ الْبَاغَنْدِيُّ الْوَاسِطِيُّ كَانَ مِنَ الْحُفَّاظِ وَقَدْ ذُكِرَ أَنَّ أَبَا دَاوُدَ كَانَ يَسْأَلُهُ عَنِ الْحَدِيثِ وَمَعَ هَذَا تَكَلَّمُوا فِيهِ وَضَعَّفُوهُ. مُحَمَّدُ بْنُ غَالِبِ بْنِ حَرْبٍ أَبُو جَعْفَرٍ الضَّبِّيُّ الْمَعْرُوفُ بِتَمْتَامٍ مُحَمَّدُ بْنُ غَالِبِ بْنِ حَرْبٍ أَبُو جَعْفَرٍ الضَّبِّيُّ الْمَعْرُوفُ بِتَمْتَامٍ سَمِعَ عَفَّانَ وَقَبِيصَةَ وَالْقَعْنَبِيَّ وَكَانَ مِنَ الثِّقَاتِ. قَالَ الدَّارَقُطْنِيُّ: وَرُبَّمَا أَخْطَأَ. تُوُفِّيَ فِي رَمَضَانَ عَنْ تِسْعِينَ سَنَةً. إِسْحَاقُ بْنُ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ حَازِمِ بْنِ سِنِينَ، أَبُو الْقَاسِمِ الْخُتُّلِيُّ إِسْحَاقُ بْنُ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ حَازِمِ بْنِ سِنِينَ، أَبُو الْقَاسِمِ الْخُتُّلِيُّ. سَمِعَ دَاوُدَ بْنَ عَمْرٍو الضَّبِّيَّ، وَعَلِيَّ بْنَ الْجَعْدِ، وَخَلْقًا كَثِيرًا. رَوَى عَنْهُ الْبَاغَنْدِيُّ. وَأَبُو سَهْلِ بْنُ زِيَادٍ، وَأَبُو بَكْرٍ الشَّافِعِيُّ، وَذَكَرَهُ الدَّارَقُطْنِيُّ فَقَالَ: لَيْسَ بِالْقَوِيِّ ، وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ وَقَدْ بَلَغَ ثَمَانِينَ سَنَةً، وَقَدْ ذَكَرْنَا قَبْلَ هَذَا بِسَنَتَيْنِ إِسْحَاقَ بْنَ إِبْرَاهِيمَ الْجَبَلِيَّ، وَرُبَّمَا ظَنَّ مَنْ لَا يَعْلَمُ أَنَّهُمَا وَاحِدٌ، وَأَنَّ إِعْجَامَ الْحُرُوفِ اخْتَلَطَ، وَلَيْسَ هُمَا كَذَلِكَ بَلْ هُمَا غَيْرَانِ. جَعْفَرُ بْنُ مُحَمَّدِ بْنِ عَلِيٍّ، أَبُو الْقَاسِمِ الْوَرَّاقُ الْمُؤَدِّبُ الْبَلْخِيُّ جَعْفَرُ بْنُ مُحَمَّدِ بْنِ عَلِيٍّ، أَبُو الْقَاسِمِ الْوَرَّاقُ الْمُؤَدِّبُ الْبَلْخِيُّ. سَكَنَ بَغْدَادَ، وَحَدَّثَ بِهَا، فَرَوَى عَنْهُ ابْنُ مَخْلَدٍ. وَتُوُفِّيَ فِي رَمَضَانِ هَذِهِ السَّنَةِ. صَالِحُ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ، أَبُو الْفَضْلِ الشِّيرَازِيُّ صَالِحُ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ، أَبُو الْفَضْلِ الشِّيرَازِيُّ. كَانَ يَسْكَنُ الْجَانِبَ الشَّرْقِيَّ بِبَغْدَادَ، وَحَدَّثَ عَنْ عَفَّانَ، وَعَلِيِّ بْنِ الْجَعْدِ، وَخَالِدِ بْنِ خِدَاشٍ. رَوَى عَنْهُ: أَبُو عَمْرِو بْنُ السَّمَّاكِ، وَأَبُو بَكْرٍ الشَّافِعِيُّ، وَكَانَ ثِقَةً مَأْمُونًا قَارِئًا لِلْقُرْآنِ ، يَقُولُ: قَدْ خَتَمْتُ أَرْبَعَةَ آلَافِ خَتْمَةٍ. وَتُوُفِّيَ فِي شَوَّالِ هَذِهِ السَّنَةِ. الْعَبَّاسُ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ زِيَادِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ شَبِيبٍ، أَبُو الْفَضْلِ الْبَزَّازُ الْعَبَّاسُ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ زِيَادِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ شَبِيبٍ، أَبُو الْفَضْلِ الْبَزَّازُ، وَيُعْرَفُ: بِدُبَيْسٍ. مَرْوَزِيُّ الْأَصْلِ، سَمِعَ سُرَيْجَ بْنَ النُّعْمَانِ، وَعَفَّانَ بْنَ مُسْلِمٍ، وَسُلَيْمَانَ بْنَ حَرْبٍ. رَوَى عَنْهُ: أَبُو عَمْرِو بْنُ السَّمَّاكِ،وَكَانَ ثِقَةً يَشْهَدُ عِنْدَ الْحُكَّامِ. وعن مُحَمَّدُ بْنُ الْعَبَّاسِ قَالَ: ] قُرِئَ عَلَى ابْنِ الْمُنَادِي وَأَنَا أَسْمَعُ قَالَ: الْعَبَّاسُ بْنُ مُحَمَّدٍ [ أَبُو الْفَضْلِ ] الْمَعْرُوفُ بِدُبَيْسٍ أَحَدُ الشُّهُودِ مِنَ الْجَانِبِ الْغَرْبِيِّ، وَكَانَ الْغَمُّ قَدْ غَلَبَ عَلَى قَلْبِهِ لِحَوَادِثَ لِحِقَتُهُ، فَرَكِبَ ذَاتَ يَوْمٍ فَأَخَذَ بِهِ الْحِمَارُ إِلَى طَرِيقٍ خَارِجَ السُّورِ، فَسَقَطَ فَثَبَتَتِ الْيُسْرَى مِنْ رِجْلَيْهِ فِي الرِّكَابِ، فَإِلَى أَنْ لَحِقَ مَشَى بِهِ الْحِمَارُ مَجْرُورًا، فَمَاتَ عَلَى ذَلِكَ، وَحُمِلَ إِلَى مَنْزِلِهِ فَدُفِنَ لِيَوْمَيْنِ خَلَيَا مِنْ رَجَبَ سَنَةَ ثَلَاثٍ وَثَمَانِينَ. يَحْيَى بْنُ الْمُخْتَارِ بْنِ مَنْصُورِ بْنِ إِسْمَاعِيلَ بْنِ زَكَرِيَّا النَّيْسَابُورِيُّ [يَحْيَى بْنُ الْمُخْتَارِ بْنِ مَنْصُورِ بْنِ إِسْمَاعِيلَ بْنِ زَكَرِيَّا النَّيْسَابُورِيُّ. سَكَنَ بَغْدَادَ، وَحَدَّثَ بِهَا عَنْ جَمَاعَةٍ، رَوَى عَنْهُ: ابْنُ مَخْلَدٍ، وَابْنُ الْمُنَادِي، وَكَانَ صَدُوقًا تُوُفِّيَ فِي صَفَرِ هَذِهِ السَّنَةَ ].
Translation
✧ Those among the notable figures who died in the year two hundred and eighty-three of the Hijrah: Ibrāhīm b. Isḥāq b. Ibrāhīm b. Mihrān, Abū Isḥāq al-Thaqafī al-Sarrāj al-Naysābūrī. And in it died, from the prominent persons: Ibrāhīm b. Isḥāq b. Ibrāhīm b. Mihrān, Abū Isḥāq al-Thaqafī al-Sarrāj al-Naysābūrī. Imām Aḥmad used to enter his house—and he was in Qaṭīʿat al-Rabīʿ on the western side of Baghdad—and would feel at ease there and break his fast with him. He was among the trustworthy scholars and devoted worshippers. He died in Ṣafar of that year. Isḥāq b. Ibrāhīm b. Muḥammad b. Ḥāzim, Abū al-Qāsim al-Khuttalī—and he is not the one whose mention has preceded in earlier years. He heard Dāwūd b. ʿAmr and ʿAlī b. al-Jaʿd and many others. Al-Dāraquṭnī deemed him weak, saying: He is not strong. He died in this year at about eighty years of age. Sahl b. ʿAbd Allāh b. Yūnus al-Tustarī, Abū Muḥammad. Sahl b. ʿAbd Allāh b. Yūnus al-Tustarī, Abū Muḥammad, one of the imams of the Sufis. He met Dhū al-Nūn al-Miṣrī. Among the fine sayings of Sahl is his statement: Yesterday has died, today is in its death throes, and tomorrow has not been born. This is as one of the poets said: What has passed is gone, and what is hoped for is unseen; but you have the hour in which you are. Al-Qāḍī Ibn Khallikān said: His spiritual way was undertaken at the hands of his maternal uncle Muḥammad b. Sawwār. It is also said that he died in the year two hundred and seventy-three, but God knows best. ʿAbd al-Raḥmān b. Yūsuf b. Saʿīd b. Khirāsh. ʿAbd al-Raḥmān b. Yūsuf b. Saʿīd b. Khirāsh, Abū Muḥammad al-Ḥāfiẓ al-Marwazī, one of the indefatigable travelers and preservers of Hadith and of those who spoke concerning disparagement and accreditation, though he may have concealed a measure of Shīʿī leaning—but God knows best. Al-Khaṭīb related from him that he said: I drank my urine five times in this pursuit—meaning that he was compelled to do so during journeys in search of Hadith. ʿAlī b. Muḥammad b. Abī al-Shawārib ʿAbd al-Malik, al-Umawī al-Baṣrī. ʿAlī b. Muḥammad b. Abī al-Shawārib ʿAbd al-Malik, al-Umawī al-Baṣrī, judge of Sāmarrā. He held at some points the office of chief judge. He was among the trustworthy. He heard Abū al-Walīd and Abū ʿUmar al-Ḥawḍī, and from him transmitted al-Najjād, Ibn Ṣāʿid, and Ibn Qāniʿ, and people carried from him abundant knowledge. Ibn al-Rūmī the poet. ʿAlī b. al-ʿAbbās b. Jurayj, [Abū al-Ḥasan], client of ʿUbayd Allāh b. [ʿĪsā b.] Jaʿfar, known as [Ibn] al-Rūmī, one of the most prolific poets. From Abū Ṭālib al-Anbārī, who said: Al-Nājim recited to us, saying: Ibn al-Rūmī recited to us his own verses: When I praise the miserly, I but remind them of the excellence that lies in others besides them, And I send them prolonged grief and regret; if they deny you bounty, it is but justice. Among his admired verses is what he said: Inherited nobility—may its flow cease—is of no account except through another that is acquired; So rely only on what you yourself have done, and do not think that glory is inherited through lineage. A man attains mastery only through himself, even if he counts noble forefathers possessed of honor. When a branch bears no fruit—even if it be a shoot from fruit-bearing trees—people count it as firewood. For glory there are men who vied for it with noble souls and gave no heed to mother or father. And he has [also]: Your enemy is something gained from your friend, so do not seek too many companions; For the disease you most often see comes from food or drink. When a friend turns tomorrow into an open enemy, and affairs are ever turning, If abundance were good, then keeping company with many would be the right course; But seldom do you seek abundance without falling among wolves in clothing. So leave aside the many, for how much abundance is loathed, and how little is deemed pleasant. The salty seas do not quench thirst, but you find satisfaction in sweet small pools. [And he has also: When blackness persists for a man and his good looks wear out, he imagines the black is dye. How can an old man think that his dye will be taken for blackness or be mistaken for youth?] And he has also: If time clothes you in a garment of health and you are not without provision that is lawful and sweet, Then do not envy those given to luxury, for time strips them in proportion to what it clothes them. [And he has also: In four things of mine, four of you have emptied me, so I do not know which of them has stirred my grief: Is it your face in my eye, or your saliva in my mouth, or your speech in my ear, or love in my heart? And he has also: Glory has a rough path, narrow in its course, with ascent therein; It is not turned aside by false pretexts, nor are cheeks trodden in jest, But by a free man exerting himself, and by keeping vigil while people sleep, And by meeting with open face faces that frown and turn away, As often as you count the prices of high rank, and have not yet paid for any of them in cash. And he has also in his praise poetry: Noble qualities tell of you, and they are an eyewitness, not absent, and cannot be enumerated by counting. What need for relating something about which there is no concealment? Analogy has come and swept away chains of transmission. Do not think that I am devoted to anything other than yourselves, bent on renewing praise after praise; But as the dove delights in its garden, so a shade follows cooing after cooing. I love you for qualities, not for your bounty to me, even if you have become the aid of those who strive. You have spoiled me—not by driving good away from me, but by accustoming me to it; Your gifts and your grace have made me renounce everything besides them, and what a renunciation! And he has also in his praise poetry: Upon necks are marks of your deeds; if men deny them after having acknowledged them, By them you enslave the free for all your time; how many of your slaves among men are free. You beguile men away from this world in concealment, as if your kindness were the entrusting of secrets. If some people bear leaves, you are distinguished by blossoms and fruits. It is as if people in this world have pitched tents in your shade, between gardens and rivers. You have qualities such that, if the sky were graced with them, no stars but full moons would appear. To one who belittles the worth of poetry I said: Perfume is only dispensed by a perfumer. I build the novel and offer it to a king who builds the lofty, and he does not build with stones. He is clothed in praise, though his nakedness has no defect, like God's Kaaba, which is not clothed to cover a defect. And he also said: I have a homeland which I have sworn never to sell for anything, and I will never find the age its owner. I knew it in the bloom of youth and in blessing like the blessing of a people who came to be in your shade. The soul has grown so accustomed to it that it is as if it were a body to it; if it parted, I would be left perishing. What endears homelands to men are the desires that youth fulfilled there; When they remember their homelands, the covenants of boyhood remind them, and they long for that. And he also said:] I took you as a sturdy coat of mail to ward off the arrows of enemies from me, but you were their arrowheads. I had hoped from you for the best of helpers at a time when the right hand failed the left; If you do not preserve for my friendship its due, then be neither for it nor against it. Stand in the position of the excused, apart from me, and leave my arrows to the enemies and theirs. And he also said: My heart is sick with the sickness of the glance, if only the one to whom I complain were merciful. From her face there is always a clear day, and from her hair a pitch-black night upon it. If she approaches, the full moon shines; if she walks, the branch sways; if she gazes, the gazelle. My eye delighted in her, and its torment was long; how often is torment brought about by delight. She looked and pierced the heart with her arrow, then turned toward me and I almost lost my mind. Woe to me if she looks, and if she turns away—the falling of arrows and their drawing are painful. O you who deem my blood lawful and forbid my mercy, neither the declaring lawful nor the declaring forbidden is just. From ʿAlī b. al-ʿAbbās al-Nawbakhtī, who said: I learned that Abū al-Ḥasan ʿAlī b. al-ʿAbbās b. Jurayj al-Rūmī was ill, so I went to visit him. I said to him: What is your condition? He said: The condition of one who is dying. I said: I see your complexion as only clear and good. He said: Thus is one who is dying—his face is good a day before. I said: May God grant you health. He said: Take my account: if it is not decreed that I die in this illness, then do as you wish. I wished to live in the city of Abū Jaʿfar, so I consulted a friend of mine called Abū al-Faḍl—and it derives from bounty—and he said to me: When you cross the bridge, take to your right—and it derives from the right hand—and ask for the lane of al-Nuʿaymiyyah—and it derives from bliss—and ask for the house of Abū al-Muʿāfā—and it derives from well-being. But I went against this, to my misfortune and the approach of my term, and consulted a friend called Jaʿfar—and it derives from hunger and flight—and he said to me: When you cross the bridge, take the left—and it derives from ease—and ask for the lane of al-ʿAbbās—and it derives from frowning—and live in the house of Abū Qalīb—and it derives from overturning—and the world has overturned with me as you see. And the greatest thing weighing on me is that in this lotus tree in my house, sparrows gather every day and cry in my face: siq, siq—drive on, drive on—and I am in the throes of death. Then I returned to him the next day, and he had died. Ibn al-Rūmī died in this year, though it is also said in the year two hundred and eighty-four. It is mentioned that the cause of his death was that the vizier of al-Muʿtaḍid, al-Qāsim b. ʿUbayd Allāh, feared his satire and his tongue, so he secretly sent someone who fed him—while he was in his presence—a poisoned khushkanānaj. When he felt the poison, he rose, and the vizier said to him: Where to? He said: To the place to which you have sent me. He said: Greet my father. He said: I will not pass by the Fire. Muḥammad b. Sulaymān b. al-Ḥārith, Abū Bakr al-Bāghandī al-Wāsiṭī. And Muḥammad b. Sulaymān b. al-Ḥārith, Abū Bakr al-Bāghandī al-Wāsiṭī, was among the preservers of Hadith. It is mentioned that Abū Dāwūd used to ask him about Hadith, and despite this, they spoke against him and deemed him weak. Muḥammad b. Ghālib b. Ḥarb, Abū Jaʿfar al-Ḍabbī, known as Tamtām. Muḥammad b. Ghālib b. Ḥarb, Abū Jaʿfar al-Ḍabbī, known as Tamtām. He heard ʿAffān, Qabīṣah, and al-Qaʿnabī, and he was among the trustworthy. Al-Dāraquṭnī said: He sometimes erred. He died in Ramaḍān at ninety years of age. Isḥāq b. Ibrāhīm b. Muḥammad b. Ḥāzim b. Sinīn, Abū al-Qāsim al-Khuttalī. Isḥāq b. Ibrāhīm b. Muḥammad b. Ḥāzim b. Sinīn, Abū al-Qāsim al-Khuttalī. He heard Dāwūd b. ʿAmr al-Ḍabbī, ʿAlī b. al-Jaʿd, and many others. From him transmitted al-Bāghandī, Abū Sahl b. Ziyād, and Abū Bakr al-Shāfiʿī. Al-Dāraquṭnī mentioned him and said: He is not strong. He died in this year, having reached eighty years of age. We have mentioned before this, two years earlier, Isḥāq b. Ibrāhīm al-Jabalī. Someone who does not know might suppose that they are one and the same, and that the pointing of the letters has been confused, but they are not so; rather, they are two different persons. Jaʿfar b. Muḥammad b. ʿAlī, Abū al-Qāsim al-Warrāq al-Muʾaddib al-Balkhī. Jaʿfar b. Muḥammad b. ʿAlī, Abū al-Qāsim al-Warrāq al-Muʾaddib al-Balkhī. He resided in Baghdad and transmitted Hadith there. Ibn Makhlad transmitted from him. He died in Ramaḍān of this year. Ṣāliḥ b. Muḥammad b. ʿAbd Allāh b. ʿAbd al-Raḥmān, Abū al-Faḍl al-Shīrāzī. Ṣāliḥ b. Muḥammad b. ʿAbd Allāh b. ʿAbd al-Raḥmān, Abū al-Faḍl al-Shīrāzī. He lived on the eastern side of Baghdad and transmitted from ʿAffān, ʿAlī b. al-Jaʿd, and Khālid b. Khidāsh. From him transmitted Abū ʿAmr b. al-Sammāk and Abū Bakr al-Shāfiʿī. He was trustworthy, reliable, and a reciter of the Quran. He used to say: I have completed four thousand recitations of the Quran. He died in Shawwāl of this year. Al-ʿAbbās b. Muḥammad b. ʿAbd Allāh b. Ziyād b. ʿAbd al-Raḥmān b. Shabīb, Abū al-Faḍl al-Bazzāz. Al-ʿAbbās b. Muḥammad b. ʿAbd Allāh b. Ziyād b. ʿAbd al-Raḥmān b. Shabīb, Abū al-Faḍl al-Bazzāz, known as Dubays. Of Marwazī origin. He heard Surayj b. al-Nuʿmān, ʿAffān b. Muslim, and Sulaymān b. Ḥarb. From him transmitted Abū ʿAmr b. al-Sammāk. He was trustworthy and a witness before judges. From Muḥammad b. al-ʿAbbās, who said: It was read to Ibn al-Munādī while I was listening. He said: Al-ʿAbbās b. Muḥammad, Abū al-Faḍl, known as Dubays, one of the witnesses from the western side. Grief had overcome his heart because of misfortunes that befell him. One day he mounted, and the donkey took him to a road outside the wall. He fell, and his left foot remained fixed in the stirrup. By the time someone caught up, the donkey had dragged him along, and he died from that. He was carried to his house and buried on the second day of Rajab in the year two hundred and eighty-three. Yaḥyā b. al-Mukhtār b. Manṣūr b. Ismāʿīl b. Zakariyyā al-Naysābūrī. Yaḥyā b. al-Mukhtār b. Manṣūr b. Ismāʿīl b. Zakariyyā al-Naysābūrī. He resided in Baghdad and transmitted Hadith there from a number of teachers. From him transmitted Ibn Makhlad and Ibn al-Munādī. He was truthful. He died in Ṣafar of this year.
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