Tarikh (al-Tabari) 3683
Ahmad b. Isma'il's conquest of Sijistan
مَنْ تُوُفِّيَ سنة ثمان وتسعين ومائتين مِنَ الْأَكَابِرِ ابْنُ الرَّاوَنْدِيِّ أَحْمَدُ بْنُ يَحْيَى بْنِ إِسْحَاقَ، أَبُو الْحُسَيْنِ الرُّيُونْدِيُّ الْمُلْحِدُ الزِّنْدِيقُ : [قَالَ ابن الجوزي]: وَإِنَّمَا ذَكَرْتُهُ لِيُعْرَفَ قَدْرُ كُفْرِهِ، فَإِنَّهُ مُعْتَمَدُ الْمَلَاحِدَةِ وَالزَّنَادِقَةِ، وَيُذْكَرُ أَنَّ أَبَاهُ كَانَ يَهُودِيًّا، وَأَسْلَمَ هُوَ، فَكَانَ بَعْضُ الْيَهُودِ يَقُولُ لِلْمُسْلِمِينَ: لَا يُفْسِدَنَّ عَلَيْكُمْ هَذَا كِتَابَكُمْ كَمَا أَفْسَدَ أَبُوهُ عَلَيْنَا التَّوْرَاةَ، فَعَلَّمَ أَبُو الْحُسَيْنِ الْيَهُودَ وَقَالَ: قُولُوا عَنْ مُوسَى إِنَّهُ قَالَ لَا نَبِيَّ بَعْدِي. وعن عَلِيُّ بْنُ الْمُحْسِنِ التَّنُوخِيُّ، عَنْ أَبِيهِ، قَالَ: كَانَ الرُّيُونْدِيُّ يُلَازِمُ الرَّافِضَةَ وَأَهْلَ الْإِلْحَادِ، فَإِذَا عُوتِبَ قَالَ: إِنَّمَا أُرِيدُ أَنْ أَعْرِفَ مَذَاهِبَهُمْ ثُمَّ كَاشَفَ وَنَاظَرَ. قَالَ ابن الجوزي: وَقَدْ كُنْتُ أَسْمَعُ عَنْهُ بِالْعَظَائِمِ حَتَّى رَأَيْتُ مَا لَمْ يَخْطُرْ مِثْلُهُ عَلَى قَلْبٍ أَنْ يَقُولَهُ عَاقِلٌ، وَوَقَعْتُ عَلَى كُتُبِهِ فَمِنْهَا: كِتَابُ "نَعْتِ الْحِكْمَةِ"، وَكِتَابُ "قَضِيبُ الذَّهَبِ"، وَكِتَابُ "الزُّمُرُّدُ" [وَكِتَابُ "التَّاجُ"، وَكِتَابُ "الدَّامِغُ"، وَكِتَابُ "الْفَرِيدُ"، وَكِتَابُ "إِمَامَةُ الْمَفْضُولِ". وَقَدْ نَقَضَ عَلَيْهِ هَذِهِ الْكُتُبَ جَمَاعَةٌ فَأَمَّا كِتَابُ نَعْتِ الْحِكْمَةِ، وَكِتَابُ قَضِيبِ الذَّهَبِ، وَكِتَابُ التَّاجِ، وَكِتَابُ الزُّمُرُّدِ] وَالدَّامِغُ فَنَقَضَهَا عَلَيْهِ أَبُو [عَلِيٍّ] مُحَمَّدُ بْنُ عَبْدِ الْوَهَّابِ الْجِبَائِيُّ، وَقَدْ نَقَضَ [عَلَيْهِ أَيْضًا] كِتَابَ الزُّمُرُّدِ أَبُو الْحُسَيْنِ عَبْدُ الرَّحِيمِ بْنُ مُحَمَّدٍ الْخَيَّاطُ، وَنَقَضَ عَلَيْهِ أَيْضًا كِتَابَ إِمَامَةِ الْمَفْضُولِ. وَقَدْ كَانَ ابْنُ الرُّيُونْدِيِّ، وَأَبُو عِيسَى مُحَمَّدُ بْنُ هَارُونَ الْوَرَّاقُ الْمُلْحِدُ أَيْضًا يَتَرَامَيَانِ بِكِتَابِ الزُّمُرُّدِ، وَيَدَّعِي كُلُّ وَاحِدٍ مِنْهُمَا عَلَى الْآخَرِ أَنَّهُ تَصْنِيفُهُ، وَكَانَا يَتَوَافَقَانِ عَلَى الطَّعْنِ فِي الْقُرْآنِ، وَأَمَّا كِتَابُ الْفَرِيدِ فَنَقَضَهُ عَلَيْهِ أَبُو هَاشِمٍ عَبْدُ السَّلَامِ بْنُ عَلِيٍّ الْجِبَائِيُّ. [قَالَ ابن الجوزي]: وَرَأَيْتُ بِخَطِّ أَبِي الْوَفَاءِ ابْنِ عَقِيلٍ، قَالَ: كَانَ الْخَبِيثُ ابْنُ الرُّيُونْدِيِّ قَدْ سَمَّى كِتَابَهُ الَّذِي اعْتَرَضَ بِهِ عَلَى الشَّرِيعَةِ الْإِسْلَامِيَّةِ الْمَعْصُومَةِ عَلَى اعْتِرَاضِ مِثْلِهِ مِنَ الْمُلْحِدِينَ كِتَابَ الزُّمُرُّدِ، فَأَخَذَ أَبُو عَلِيٍّ الْجِبَائِيُّ يَعِيبُهُ فِي تَسْمِيَتِهِ بِالزُّمُرُّدِ، وَيَذْهَبُ إِلَى أَنَّهُ أَخْطَأَ وَجَهِلَ فِي تَلْقِيبِ الْعِلْمِ بِالْجَوَاهِرِ، وَأَنَّ أَهْلَ الْعِلْمِ لَا يُعِيرُونَ الْعُلُومَ أَسْمَاءَ مَا دُونَهَا وَالْجَوَاهِرُ نَاقِصَةٌ بِالْإِضَافَةِ إِلَى الْعُلُومِ، فَأَزْرَى عَلَيْهِ بِذَلِكَ ظَنًّا مِنْهُ أَنَّهُ قَصَدَ تَلْقِيبَهُ بِالزُّمُرُّدِ إِعَارَةً لَهُ اسْمَ النَّفِيسِ مِنَ الْجَوَاهِرِ. [قَالَ ابْنُ عَقِيلٍ]: فَوَجَدْنَا فِي بَعْضِ كَلَامِهِ مِنْ كِتَابٍ آخَرَ [مَا] أَبَانَ بِهِ عَنْ غَيْرِ ذَلِكَ مِمَّا هُوَ أَخْبَثُ مِمَّا ظَنَّهُ أَبُو عَلِيٍّ، فَقَالَ: إِنَّ [لِلزُّمُرَّدِ خَاصَّةٌ هِيَ أَنَّهُ إِذَا رَآهُ الْأَفْعَى وَسَائِرُ الْحَيَّاتِ عَمِيَتْ قَالَ: فَكَانَ قَصْدِي أَنَّ الشُّبْهَةَ الَّتِي أَوْدَعْتُهَا الْكِتَابُ تُعْمِي حُجَجَ الْمُحْتَجِّينَ! فَاعْتَقَدَ مَا أَوْرَدَهُ عَامِلًا فِي] حُجَجِ الشَّرْعِ حَسَبَ مَا أَثَّرَ الزُّمُرُّدُ فِي حَدَقِ الْحَيَّاتِ، فَانْظُرُوا إِلَى اسْتِقْصَائِهِ فِي الِازْدِرَاءِ بِالشَّرَائِعِ. قَالَ ابْنُ عَقِيلٍ: وَعَجَبِي كَيْفَ عَاشَ وَقَدْ صَنَّفَ الدَّامِغَ، يَزْعُمُ أَنَّهُ قَدْ دَمَغَ بِهِ الْقُرْآنَ، وَالزُّمُرُّدَ يُزْرِي بِهِ عَلَى النُّبُوَّاتِ، ثُمَّ لَا يُقْتَلُ! وَكَمْ قَدْ قُتِلَ لِصٌّ فِي غَيْرِ نِصَابٍ وَلَا هَتْكِ حِرْزٍ، وَإِنَّمَا سَلِمَ مُدَّةً وَعَاشَ، لِأَنَّ الْإِيمَانَ مَا صَفَا فِي قُلُوبِ أَكْثَرِ الْخَلْقِ بَلْ فِي الْقُلُوبِ شُكُوكٌ وَشُبُهَاتٌ، وَإِلَّا فَلَمَّا صَدَقَ إِيمَانُ بَعْضِ الصَّحَابَةِ قَتَلَ أَبَاهُ. وَمِنْ بَلَهِهِ تَتَبُّعُهُ لِلْقُرْآنِ وَقَدْ مَرَّ عَلَى مَسَامِعِ سَادَاتِ الْعَرَبِ، فَدُهِشَ الْكُلُّ مِنْهُ وَعَجَزَ الْفُصَحَاءُ عَنْهُ، فَطَمِعَ هُوَ مِنْ جَهْلِهِ بِاللُّغَةِ أَنْ يَسْتَدْرِكَ عَلَيْهِمْ، فَأَبَانَ عَنْ فَضِيحَتِهِ. قَالَ ابن الجوزي: وَقَدْ، نَظَرْتُ فِي كِتَابِ الزُّمُرُّدِ فَرَأَيْتُ فِيهِ مِنَ الْهَذَيَانِ الْبَارِدِ الَّذِي لَا يَتَعَلَّقُ بِشُبَهِهِ، حَتَّى أَنَّهُ لَعَنَهُ اللَّهُ قَالَ فِيهِ: "نَجِدُ فِي كَلَامِ أَكْثَمَ بْنِ صَيْفِيٍّ أَحْسَنَ مِنْ إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ فِي نَظَائِرَ لِهَذَا. قَالَ ابن الجوزي، وَفِيهِ أَنَّ الْأَنْبِيَاءَ وَقَعُوا بِطَلْسَمَاتٍ، كَمَا أَنَّ الْمِغْنَاطِيسَ يَجْذِبُ، وَهَذَا كَلَامٌ يَنْبَغِي أَنْ يُسْتَحَيَا مِنْ ذِكْرِهِ، فَإِنَّ الْعَقَاقِيرَ قَدْ عُرِفَتْ أُمُورُهَا وَجُرِّبَتْ، فَكَيْفَ وَقَعَ هَؤُلَاءِ الْأَنْبِيَاءُ بِمَا خَفِيَ عَمَّنْ كَانَ أَنْظَرَ مِنْهُمْ؟ ثُمَّ إِنَّ الْمِغْنَاطِيسَ يَجْذِبُ وَلَا يَرُدُّ، وَنَبِيُّنَا ﷺ دَعَا شَجَرَةً وَرَدَّهَا. وَقَالَ: قَوْلُهُ لِعَمَّارٍ: "تَقْتُلُكَ الْفِئَةُ الْبَاغِيَةُ، فَإِنَّ الْمُنَجِّمَ يَقُولُ مِثْلَ هَذَا فَقِيلَ لَهُ: إِنَّمَا يَعْرِفُ مِثْلَ هَذَا الْمُنَجِّمُ إِذَا عَرَفَ الْمَوْلِدَ، وَأَخَذَ الطَّالِعَ، ثُمَّ قَدْ لَا يُصِيبُ وَقَدْ أَخْبَرَنَا نَبِيُّنَا عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ بِخَبَرٍ غَيْبٍ، فَكَانَ كَمَا قَالَ: ثُمَّ أَخَذَ لَعَنَهُ اللَّهُ يَعِيبُ الْقُرْآنَ وَيَدَّعِي أَنَّ فِيهِ لَحْنًا، وَاسْتَدْرَكَ ذَاكَ الْخَلَفُ بِزَعْمِهِ عَلَى الْأَعَادِي الْفُصَحَاءِ الَّذِينَ سَلَّمُوا لِفَصَاحَتِهِ. قَالَ أَبُو عَلِيٍّ الْجِبَائِيُّ: قَرَأْتُ كِتَابَ الْمُلْحِدِ الْجَاهِلِ السَّفِيهِ ابْنِ الرُّيُونْدِيِّ، فَلَمْ أَجِدْ فِيهِ إِلَّا السَّفَهَ وَالْكَذِبَ وَالِافْتِرَاءَ، قَالَ: وَقَدْ وَضَعَ كِتَابًا فِي قِدَمِ الْعَالَمِ، وَنَفْيِ الصَّانِعِ، وَتَصْحِيحِ مَذْهَبِ الدَّهْرِيَّةِ، وَفَى الرَّدِّ عَلَى مَذْهَبِ أَهْلِ التَّوْحِيدِ، وَوَضَعَ كِتَابًا فِي الطَّعْنِ عَلَى مُحَمَّدٍ ﷺ وَسَمَّاهُ الزُّمُرُّدَ، وَشَتَمَ رَسُولَ اللَّهِ ﷺ فِي سَبْعَةَ عَشَرَ مَوْضِعًا فِي كِتَابِهِ، وَنَسَبَهُ إِلَى الْكَذِبِ، وَطَعَنَ فِي الْقُرْآنِ، وَوَضَعَ كِتَابًا لِلْيَهُودِ وَالنَّصَارَى عَلَى الْمُسْلِمِينَ يَحْتَجُّ لَهُمْ فِيهِ فِي إِبْطَالِ نُبُوَّةِ النَّبِيِّ ﷺ إِلَى غَيْرِ ذَلِكَ مِنَ الْكُتُبِ الَّتِي تُبَيِّنُ خُرُوجَهُ عَنِ الْإِسْلَامِ. وَقَالَ أَبُو هَاشِمِ بْنُ أَبِي عَلِيٍّ الْجِبَائِيُّ: ابْتَدَأَ ابْنُ الرُّيُونْدِيِّ لَعَنَهُ اللَّهُ كَلَامَهُ فِي كِتَابِ الْفَرِيدِ، فَقَالَ: إِنَّ الْمُسْلِمِينَ احْتَجُّوا لِنُبُوَّةِ نَبِيِّهِمْ بِالْكِتَابِ الَّذِي أَتَى بِهِ وَتَحَدَّى بِهِ، فَلَمْ يَقْدِرُوا عَلَى مُعَارَضَتِهِ، قَالَ: فَيُقَالُ لَهُمْ: غَلِطْتُمْ وَغَلَّبْتُ الْعَصَبِيَّةَ عَلَى قُلُوبِكُمْ أَخْبَرُونَا لَوِ ادَّعَى مُدَّعٍ [لِمَنْ تَقَدَّمَ] مِنَ الْفَلَاسِفَةِ مِثْلَ دَعْوَاكُمْ فِي الْقُرْآنِ، وَقَالَ: الدَّلِيلُ عَلَى [صِدْقِ] بَطْلَيْمُوسَ وَإِقْلِيدِسَ فِيمَا ادَّعَيَا أَنَّ صَاحِبَ إِقْلِيدِسَ جَاءَ بِهِ فَادَّعَى أَنَّ الْخَلْقَ يَعْجِزُونَ عَنْهُ لَكَانَ ثَبَتَتْ نُبُوَّتُهُ. قُلْنَا: قَدْ يَكُونُ فِي زَمَنِ إِقْلِيدِسَ مَنْ هُوَ أَعْرَفُ مِنْهُ، وَإِنَّمَا شَاعَ كِتَابُهُ بَعْدَهُ، وَلَوِ اجْتَمَعَ أَرْبَابُ عِلْمِهِ لَجَمَعُوا مِثْلَهُ، ثُمَّ لَوْ كَانَ نَبِيُّنَا بِكِتَابِهِ لَمْ يَقْدَحْ ذَلِكَ فِي دَلَالَةِ نَبِيِّنَا ﷺ. وَذَكَرَ فِي كِتَابِ نَعْتِ الْحِكْمَةِ تَقْبِيحَ اعْتِقَادِ مَنْ يَعْتَقِدُ أَنَّ أَهْلَ النَّارِ يَخْلُدُونَ، وَقَالَ: لَا نَفْعَ لَهُمْ فِي ذَلِكَ وَلَا لِلْخَالِقِ، وَالْحَكِيمُ لَا يَفْعَلُ شَيْئًا لَا نَفْعَ فِيهِ، وَهَذَا جَهْلٌ مِنْهُ لِأَنَّهُ يُرِيدُ بِهَذَا تَعْلِيلَ أَفْعَالِ الْخَالِقِ سُبْحَانَهُ وَأَفْعَالُهُ لَا تُعَلَّلُ، لِأَنَّ حِكْمَتَهُ فَوْقَ الْعَقْلِ الْمُعَلِّلِ، ثُمَّ يَلْزَمُهُ هَذَا بِتَعْذِيبِهِمْ سَاعَةً. قَالَ أَبُو عَلِيٍّ الْجِبَائِيُّ: كَانَ السُّلْطَانُ قَدْ طَلَبَ أَبَا عِيسَى الْوَرَّاقَ وَابْنَ الرُّيُونْدِيِّ، فَأَمَّا الْوَرَّاقُ فَأُخِذَ، وَحُبِسَ وَمَاتَ فِي السِّجْنِ، وَأَمَّا ابْنُ الرُّيُونْدِيِّ فَإِنَّهُ هَرَبَ إِلَى ابْنِ لَاوِي الْيَهُودِيِّ، وَوُضِعَ لَهُ كِتَابُ "الدَّامِغُ" فِي الطَّعْنِ عَلَى مُحَمَّدٍ ﷺ وَعَلَى الْقُرْآنِ، ثُمَّ لَمْ يَلْبَثْ إِلَّا أَيَّامًا يَسِيرَةً حَتَّى مَرِضَ وَمَاتَ. قَالَ ابن الجوزي: وَقَدْ ذَكَرَ فِي كِتَابِ "الدَّامِغِ" مِنَ الْكُفْرِ أَشْيَاءَ تَقْشَعِرُّ مِنْهَا الْجُلُودُ، غَيْرَ أَنِّي آثَرْتُ أَنْ أَذْكُرَ مِنْهَا طَرَفًا لِيُعْرَفَ مَكَانُ هَذَا الْمُلْحِدِ مِنَ الْكُفْرِ، وَيُسْتَعَاذَ بِاللَّهِ سُبْحَانَهُ مِنَ الْخِذْلَانِ! فَمِنْ ذَلِكَ أَنَّهُ قَالَ عَنِ الْخَالِقِ تَعَالَى عَنْ ذَلِكَ: مَنْ لَيْسَ عِنْدَهُ مِنَ الدَّوَاءِ إِلَّا الْقَتْلُ فِعْلَ الْعَدُوِّ الْحَنِقِ الْغَضُوبِ، فَمَا حَاجَتُهُ إِلَى كِتَابٍ وَرَسُولٍ ؟ وَهَذَا قَوْلُ جَاهِلٍ بِاللَّهِ سُبْحَانَهُ لِأَنَّهُ لَا يُوصَفُ بِالْحَنَقِ وَلَا بِالْحَاجَةِ وَمَا عَاقَبَ حَتَّى أَنْذَرَ. وَقَالَ لَعَنَهُ اللَّهُ وَوَجَدْنَاهُ يَزْعُمُ أَنَّهُ يَعْلَمُ الْغَيْبَ، فَيَقُولُ: وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلا يَعْلَمُهَا ثُمَّ يَقُولُ: وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنْتَ عَلَيْهَا إِلا لِنَعْلَمَ. وَهَذَا جَهْلٌ مِنْهُ بِالتَّفْسِيرِ وَلُغَةِ الْعَرَبِ، وَإِنَّمَا الْمَعْنَى لِيُظْهِرَ مَا عَلِمْنَاهُ، وَمِثْلُهُ: وَلَنَبْلُوَنَّكُمْ حَتَّى نَعْلَمَ أَيْ نَعْلَمَ ذَلِكَ وَاقِعًا. وَقَالَ بَعْضُ الْعُلَمَاءِ: حَتَّى يَعْلَمَ أَنْبِيَاؤُنَا وَالْمُؤْمِنُونَ [بِهِ]. وَقَالَ فِي قَوْلِهِ: إِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا أَيْ أَضْعَفَ لَهُ، وَقَدْ أَخْرَجَ آدَمَ وَأَزَلَ خَلْقًا! وَهَذَا تَغَفُّلٌ مِنْهُ، لِأَنَّ كَيْدَ إِبْلِيسَ تَسْوِيلٌ بِلَا حُجَّةٍ وَالْحُجَجُ تَرُدُّهُ، وَلِهَذَا كَانَ ضَعِيفًا، فَلَمَّا مَالَتِ الطِّبَاعُ إِلَيْهِ آثَرَ وَفَعَلَ. وَقَالَ: مَنْ لَمْ يَقُمْ بِحِسَابِ سِتَّةٍ تَكَلَّمَ بِهَا فِي الْجُمْلَةِ فَلَمَّا صَارَ إِلَى التَّفَارِيقِ وَجَدْنَاهُ قَدْ غَلِطَ فِيهَا [بِاثْنَيْنِ] وَهُوَ قَوْلُهُ: خَلَقَ الأَرْضَ فِي يَوْمَيْنِ، ثُمَّ قَالَ: وَقَدَّرَ فِيهَا أَقْوَاتَهَا فِي أَرْبَعَةِ أَيَّامٍ ثُمَّ قَالَ: فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْنِ، فَعَدَّهَا هَذَا الْمُغَفَّلُ ثَمَانِيَةً وَلَوْ نَظَرَ فِي أَقْوَالِ الْعُلَمَاءِ لَعَلِمَ أَنَّ الْمَعْنَى فِي تَتِمَّةِ أَرْبَعَةِ أَيَّامٍ. وَقَالَ: فِي قَوْلِهِ: إِنَّ لَكَ أَلا تَجُوعَ فِيهَا وَلا تَعْرَى وَقَدْ جَاعَ وَعَرِيَ! وَهَذَا الْمُغَفَّلُ الْمَلْعُونُ مَا فَهِمَ أَنَّ الْأَمْرَ مَشْرُوطٌ بِالْوَفَاءِ بِمَا عُوهِدَ عَلَيْهِ مِنْ قَوْلِهِ: وَلا تَقْرَبَا هَذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ. وَقَالَ فِي قَوْلِهِ: وَجَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً أَنْ يَفْقَهُوهُ ثُمَّ قَالَ: وَرَبُّكَ الْغَفُورُ ذُو الرَّحْمَةِ فَأَعْظَمُ الْخُطُوبِ ذِكْرُهُ الرَّحْمَةَ مَضْمُومًا إِلَى إِهْلَاكِهِمْ! وَهَذَا الْأَبْلَهُ الْمَلْعُونُ مَا عَلِمَ أَنَّهُ لَمَّا وَصَفَ نَفْسَهُ بِالْمُعَاقَبَةِ لِلْمُذْنِبِينَ فَانْزَعَجَتِ الْقُلُوبُ ضَمَّ إِلَى ذَلِكَ ذِكْرَ الرَّحْمَةِ بِالْحِلْمِ عَنِ الْعُصَاةِ وَالْإِمْهَالِ وَالْمُسَامَحَةِ فِي أَكْثَرِ الْكَسْبِ. قَالَ: [وَنَرَاهُ] يَفْتَخِرُ بِالْمَكْرِ وَالْخِدَاعِ! وَهَذَا الْمِسْكِينُ الْمَلْعُونُ قَدْ نَسَبَ الْمَعْنَى إِلَى الِافْتِخَارِ! وَلَا يُفْهَمُ أَنَّ مَعْنَى مَكْرِهِ جَزَاءُ الْمَاكِرِينَ. قَالَ الْمَلْعُونُ: وَمِنَ الْكَذِبِ قَوْلُهُ: وَلَقَدْ خَلَقْنَاكُمْ ثُمَّ صَوَّرْنَاكُمْ ثُمَّ قُلْنَا لِلْمَلائِكَةِ اسْجُدُوا لآدَمَ وَهَذَا كَانَ قَبْلَ تَصْوِيرِ آدَمَ! وَهَذَا الْأَحْمَقُ الْمَلْعُونُ [لَوْ طَالَعَ أَقْوَالَ الْعُلَمَاءِ وَفَهِمَ سِعَةَ اللُّغَةِ عَلِمَ أَنَّ الْمَعْنَى خَلَقْنَا آدَمَ وَصَوَّرْنَاهُ كَقَوْلِهِ: إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ. وَقَالَ:] ضَمَّنَ فَاحِشَ ظُلْمِهِ قَوْلَهُ: كُلَّمَا نَضِجَتْ جُلُودُهُمْ بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا فَعَذَّبَ جُلُودًا لَمْ تَعْصِهِ! وَهَذَا الْأَحْمَقُ الْمَلْعُونُ لَا يَفْهَمُ أَنَّ الْجَلْدَ آلَةٌ لِلتَّعْذِيبِ، فَهُوَ كَالْحَطَبِ يُحْرَقُ لِإِنْضَاجِ غَيْرِهِ، وَلَا يُقَالُ إِنَّهُ مُعَذَّبٌ، وَقَدْ قَالَ الْعُلَمَاءُ: إِنَّ الْجُلُودَ الثَّانِيَةَ هِيَ الْأُولَى أُعِيدَتْ كَمَا يُعَادُ الْمَيِّتُ بَعْدَ الْبِلَى. قَالَ: وَقَوْلُهُ: لا تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ وَإِنَّمَا يُكْرَهُ السُّؤَالُ رَدِيءُ السِّلْعَةِ لِئَلَّا تَقَعُ عَلَيْهِ عَيْنُ التَّاجِرِ فَيَفْتَضِحَ، فَانْظُرُوا إِلَى عَامِّيَّةِ هَذَا الْأَحْمَقِ الْمَلْعُونِ وَجَهْلِهِ، أَتُرَاهُ قَالَ: لا تَسْأَلُوا عَنِ الدَّلِيلِ عَلَى صِحَّةِ قَوْلِي؟ إِنَّمَا كَانُوا يُسْأَلُونَ فَيَقُولُ قَائِلُهُمْ: مَنْ أَبَى؟ فَقَالَ: لا تَسْأَلُوا عَنْ أَشْيَاءَ يُعْنَى مِنْ هَذَا الْجِنْسِ، فَرُبَّمَا قِيلَ لِلرَّجُلِ أَبُوكُ فُلَانٌ وَهُوَ غَيْرُ أَبِيهِ الَّذِي يَعْرِفُ فَيَفْتَضِحُ. قَالَ: وَلَمَّا وَصَفَ الْجَنَّةَ، قَالَ: فِيهَا أَنْهَارٌ مِنْ مَاءٍ غَيْرِ آسِنٍ وَأَنْهَارٌ مِنْ لَبَنٍ لَمْ يَتَغَيَّرْ طَعْمُهُ وَهُوَ الْحَلِيبُ، وَلَا يَكَادُ يَشْتَهِيهِ إِلَّا الْجِيَاعُ، وَذَكَرَ الْعَسَلَ وَلَا يُطْلَبُ صِرْفًا، وَالزَّنْجَبِيلَ وَلَيْسَ مِنْ لَذِيذِ الْأَشْرِبَةِ، وَالسُّنْدُسَ يُفْرَشُ وَلَا يُلْبَسُ، وَكَذَلِكَ الْإِسْتِبْرَقُ الْغَلِيظُ، قَالَ: وَمَنْ تَخَايَلَ أَنَّهُ فِي الْجَنَّةِ يَلْبَسُ هَذَا الْغَلِيظَ وَيَشْرَبُ الْحَلِيبَ وَالزَّنْجَبِيلَ صَارَ كَعَرُوسِ الْأَكْرَادِ وَالنَّبَطِ، فَانْظُرُوا إِلَى لَعِبِ هَذَا الْمَلْعُونِ الْمُسْتَهْزِئِ وَجَهْلِهِ! وَمَعْلُومٌ أَنَّ الْخِطَابَ إِنَّمَا هُوَ لِلْعَرَبِ وَهُمْ يُؤْثِرُونَ مَا وَصَفَ، كَمَا قَالَ: فِي سِدْرٍ مَخْضُودٍ وَطَلْحٍ مَنْضُودٍ، ثُمَّ إِنَّمَا وَصَفَ أُصُولَ الْأَشْيَاءِ الْمُتَلَذِّذِ [بِهَا، فَالْقُدْرَةُ] قَدْ تَكُونُ مِنَ اللَّبَنِ أَشْيَاءُ كَالْمَطْبُوخَاتِ وَغَيْرِهَا وَمِنَ الْعَسَلِ [أَشْيَاءُ] يَتَحَلَّى بِهَا، ثُمَّ قَالَ عَزَّ وَجَلَّ: وَفِيهَا مَا تَشْتَهِيهِ الأَنْفُسُ وَتَلَذُّ الأَعْيُنُ وَقَالَ: أَعْدَدْتُ لِعِبَادِي الصَّالِحِينَ مَا لَا عَيْنٌ رَأَتْ وَلَا أُذُنٌ سَمِعَتْ وَلَا خَطَرَ عَلَى قَلْبِ بَشَرٍ فَوَصَفَ مَا يُعْرَفُ وَيُشْتَهَى وَضَمَّنَ مَا لَا يُعْرَفُ، وَقَالَ: إِنَّمَا أَهْلَكَ ثَمُودَ لِأَجْلِ نَاقَةٍ، وَمَا قَدْرُ نَاقَةٍ؟ وَهَذَا جَهْلٌ مِنْهُ الْمَلْعُونِ [فَإِنَّهُ] إِنَّمَا أَهْلَكَهُمْ لِعِنَادِهِمْ وَكُفْرِهِمْ فِي مُقَابَلَةِ الْمُعْجِزَةِ، لَا لِإِهْلَاكِ نَاقَةٍ. قَالَ: وَقَالَ: يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ، ثُمَّ قَالَ: لا يَهْدِي مَنْ هُوَ مُسْرِفٌ كَذَّابٌ. وَلَوْ فُهِمَ أَنَّ الْإِسْرَافَ الْأَوَّلَ فِي الْخَطَايَا دُونَ الشِّرْكِ، وَالثَّانِيَ فِي الشِّرْكِ، وَمَا يَتَعَلَّقُ بِكُلِّ آيَةٍ يَكْشِفُ مَعْنَاهَا. قَالَ: وَوَجَدْنَاهُ يَفْتَخِرُ بِالْفِتْنَةِ الَّتِي أَلْقَاهَا بَيْنَهُمْ كَقَوْلِهِ: وَكَذَلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ وَلَقَدْ فَتَنَّا الَّذِينَ مِنْ قَبْلِهِمْ، ثُمَّ أَوْجَبَ لِلَّذِينِ فَتَنُوا الْمُؤْمِنِينَ عَذَابَ الْأَبَدِ! وَهَذَا الْجَاهِلُ الْمَلْعُونُ لَا يَدْرِي أَنَّ الْفِتْنَةَ [كَلِمَةٌ] يَخْتَلِفُ مَعْنَاهَا فِي الْقُرْآنِ، فَالْفِتْنَةُ مَعْنَاهَا: الِابْتِلَاءُ. كَالْآيَةِ الْأُولَى، وَالْفِتْنَةُ الْإِحْرَاقُ كَقَوْلِهِ: فَتَنُوا الْمُؤْمِنِينَ. وَقَالَ: وَقَوْلُهُ: وَلَهُ أَسْلَمَ مَنْ فِي السَّمَاوَاتِ وَالأَرْضِ خَبَرٌ مُحَالٌ، لِأَنَّهُ لَيْسَ كُلُّ النَّاسِ مُسْلِمِينَ، وَكَذَلِكَ قَوْلُهُ: وَإِنْ مِنْ شَيْءٍ إِلا يُسَبِّحُ بِحَمْدِهِ وَقَوْلُهُ: وَلِلَّهِ يَسْجُدُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ، وَلَوْ أَنَّ هَذَا الزِّنْدِيقَ الْمَلْعُونَ طَالَعَ التَّفْسِيرَ وَكَلَامَ الْعَرَبِ لَمَا قَالَ هَذَا، إِنَّمَا يَتَكَلَّمُ بِعَامِّيَّتِهِ وَحُمْقِهِ، وَإِنَّمَا الْمَعْنَى وَلَهُ [أَسْلَمَ] اسْتَسْلَمَ وَالْكُلُّ مُنْقَادٌ لِمَا قَضَى بِهِ وَكُلٌّ ذَلِيلٍ لِأَمْرِهِ، وَهُوَ مَعْنَى السُّجُودِ، ثُمَّ قَدْ تُطْلِقُ الْعَرَبُ لَفْظَ الْكُلِّ وَتُرِيدُ الْبَعْضَ كَقَوْلِهِ: تُدَمِّرُ كُلَّ شَيْءٍ. [وَقَدْ] ذَكَرَ الْمَلْعُونُ أَشْيَاءَ مِنْ هَذَا الْجِنْسِ مَزَجَهَا بِسُوءِ الْأَدَبِ، وَالِانْبِسَاطِ الْقَبِيحِ، وَالذِّكْرِ لِلْخَالِقِ سُبْحَانَهُ وَتَعَالَى بِمَا لَا يَصْلُحُ أَنْ يُذْكَرَ بِهِ أَحَدُ الْعَوَامِّ، وَمَا سَمِعْنَا أَنَّ أَحَدًا عَابَ الْخَالِقَ وَانْبَسَطَ كَانْبِسَاطِ هَذَا اللَّعِينِ قَبْلَهُ وَيَلُومُهُ لَوْ جَحَدَ الْخَالِقَ كَانَ أَصْلَحَ لَهُ مِنْ أَنْ يُثْبِتَ وُجُودَهُ، [ثُمَّ يُخَاصِمَهُ] وَيَعِيبَهُ وَلَيْسَ لَهُ فِي شَيْءٍ مِمَّا قَالَهُ شُبْهَةٌ، فَضْلًا عَنْ حُجَّةٍ فَتُذْكَرُ وَيُجَابُ عَنْهَا، وَإِنَّمَا هُوَ خِذْلَانٌ فَضَحَهُ اللَّهُ تَعَالَى بِهِ فِي الدُّنْيَا، وَاللَّهُ تَعَالَى يُقَابِلُهُ يَوْمَ الْقِيَامَةِ مُقَابَلَةً تَزِيدُ عَلَى مُقَابَلَةِ إِبْلِيسَ، وَإِنْ خَالَفَ، لَكِنَّهُ احْتَرَمَ فِي الْخِطَابِ كَقَوْلِهِ: فَبِعِزَّتِكَ وَلَمْ يُوَاجِهْ بِسُوءِ أَدَبٍ كَمَا وَاجَهَ هَذَا اللَّعِينُ، جَمَعَ اللَّهُ بَيْنَهُمَا، وَزَادَ هَذَا مِنَ الْعَذَابِ. وَقَدْ حَكَيْنَا عَنِ الْجِبَائِيِّ أَنَّ ابْنَ الرُّيُونْدِيِّ مَرِضَ وَمَاتَ، وَرَأَيْتُ بِخَطِّ ابْنِ عَقِيلٍ أَنَّهُ صَلَبَهُ بَعْضُ السَّلَاطِينِ [وَاللَّهُ أَعْلَمُ]. وَقَالَ ابْنُ عَقِيلٍ: وَوَجَدْتُ فِي تَعْلِيقٍ مُحَقَّقٍ مِنْ أَهْلِ الْعِلْمِ: أَنَّ ابْنَ الرُّيُونْدِيَّ مَاتَ وَهُوَ ابْنُ سِتٍّ وَثَلَاثِينَ سَنَةً، مَعَ مَا انْتَهَى إِلَيْهِ مِنَ التَّوَغُّلِ فِي الْمَخَازِي لَعَنَهُ اللَّهُ وَشَدَّدَ عَذَابَهُ. الْجُنَيْدُ شَيْخُ الصُّوفِيَّةِ رَحِمَهُ اللَّهُ الْجُنَيْدُ شَيْخُ الصُّوفِيَّةِ رَحِمَهُ اللَّهُ. الْجُنَيْدُ بْنُ مُحَمَّدِ بْنِ الْجُنَيْدِ أَبُو الْقَاسِمِ الْخَزَّازُ وَيُقَالُ الْقَوَارِيرِيُّ أَصْلُهُ مِنْ نَهَاوَنْدَ وُلِدَ بِبَغْدَادَ وَنَشَأَ بِهَا وَسَمِعَ الْحَدِيثَ مِنَ الْحَسَنِ بْنِ عَرَفَةَ وَتَفَقَّهَ بِأَبَى ثَوْرٍ إِبْرَاهِيمَ بْنِ خَالِدٍ الْكَلْبِيٍّ وَكَانَ يُفْتِي بِحَضْرَتِهِ وَعُمُرُهُ عِشْرُونَ سَنَةً وَقَدْ ذَكَرْنَاهُ فِي " طَبَقَاتِ الشَّافِعِيَّةِ " وَاشْتُهِرَ بِصُحْبَةِ الْحَارِثِ بْنِ أَسَدٍ الْمُحَاسِبِيِّ وَخَالِهِ سَرِيٍّ السَّقَطِيِّ وَلَازَمَ التَّعَبُّدَ، وَتَكَلَّمَ عَلَى طَرِيقَةِ التَّصَوُّفِ وَكَانَ وِرْدُهُ فِي كُلِّ يَوْمٍ ثَلَاثَمِائَةِ رَكْعَةٍ وَثَلَاثِينَ أَلْفَ تَسْبِيحَةٍ وَمَكَثَ أَرْبَعِينَ سَنَةً لَا يَأْوِي إِلَى فِرَاشٍ، وَكَانَ مَعَ ذَلِكَ يَعْرِفُ سَائِرَ فُنُونِ الْعِلْمِ، رَحِمَهُ اللَّهُ. وَلَمَّا حَضَرَتْهُ الْوَفَاةُ جَعَلَ يَتْلُو الْقُرْآنَ فَقِيلَ لَهُ: لَوْ رَفَقْتَ بِنَفْسِكَ، فَقَالَ: مَا أَحَدٌ أَحْوَجَ إِلَى ذَلِكَ مِنِّي الْآنَ وَهَذَا أَوَانُ طَيِّ صَحِيفَتِي. قَالَ الْقَاضِي ابْنُ خَلِّكَانَ: أَخَذَ الْفِقْهَ عَنْ أَبِي ثَوْرٍ صَاحِبِ الشَّافِعِيِّ، وَيُقَالُ: كَانَ يَتَفَقَّهُ عَلَى مَذْهَبِ سُفْيَانَ الثَّوْرِيِّ، وَكَانَ ابْنُ سُرَيْجٍ يَصْحَبُهُ وَيُلَازِمُهُ. قَالَ: وَسُئِلَ الْجُنَيْدُ عَنِ الْعَارِفِ، فَقَالَ: مِنْ نَطَقَ عَنْ سِرِّكَ وَأَنْتَ سَاكِتٌ وَكَانَ يَقُولُ: مَذْهَبُنَا هَذَا مُقَيَّدٌ بِالْكِتَابِ وَالسُّنَّةِ فَمَنْ لَمْ يَقْرَأِ الْقُرْآنَ وَيَكْتُبِ الْحَدِيثَ لَا يُقْتَدَى بِهِ فِي مَذْهَبِنَا وَطَرِيقَتِنَا. وَرَأَى بَعْضُهُمْ مَعَهُ سُبْحَةً، فَقَالَ لَهُ: أَنْتَ مَعَ شَرَفِكَ تَتَّخِذُ سُبْحَةً ؟ فَقَالَ: طَرِيقٌ وَصَلْتُ بِهِ إِلَى اللَّهِ لَا أُفَارِقُهُ. وَقَالَ لَهُ خَالُهُ السِّرِيُّ السَّقَطِيُّ: تَكَلَّمْ عَلَى النَّاسِ فَلَمْ يَرَ نَفْسَهُ لِذَلِكَ مَوْضِعًا، فَرَأَى فِي الْمَنَامِ رَسُولَ اللَّهِ ﷺ وَهُوَ يَقُولُ لَهُ: تَكَلَّمْ عَلَى النَّاسِ، فَغَدَا عَلَى خَالِهِ فَقَالَ لَهُ خَالُهُ: لَمْ تُصَدِّقْنَا حَتَّى قِيلَ لَكَ، قَالَ: فَتَكَلَّمَ عَلَى النَّاسِ، فَجَاءَهُ يَوْمًا شَابٌّ نَصْرَانِيٌّ فِي صُورَةِ مُسْلِمٍ، فَقَالَ لَهُ: يَا أَبَا الْقَاسِمِ مَا مَعْنَى قَوْلِ النَّبِيِّ ﷺ اتَّقُوا فِرَاسَةَ الْمُؤْمِنِ فَإِنَّهُ يَنْظُرُ بِنُورِ اللَّهِ ؟ قَالَ: فَأَطْرَقْتُ ثُمَّ رَفَعْتُ رَأْسِي إِلَيْهِ فَقُلْتُ لَهُ: أَسْلِمْ فَقَدْ آنَ وَقْتُ إِسْلَامِكَ. قَالَ: فَأَسْلَمَ الْغُلَامُ. وَقَالَ الْجُنَيْدُ: مَا انْتَفَعْتُ بِشَيْءٍ انْتِفَاعِي بِأَبْيَاتٍ سَمِعْتُهَا مِنْ جَارِيَةٍ تُغَنِّي بِهَا فِي غُرْفَةٍ وَهِيَ تَقُولُ: إِذَا قُلْتُ أَهْدَى الْهَجْرُ لِي حُلَلَ الْبِلَى تَقُولِينَ لَوْلَا الْهَجْرُ لَمْ يَطِبِ الْحُبُّ وَإِنْ قُلْتُ هَذَا الْقَلْبُ أَحْرَقَهُ الْجَوَى تَقُولِي بِنِيرَانِ الْجَوَى شَرُفَ الْقَلْبُ وَإِنْ قُلْتُ مَا أَذْنَبْتُ قَالَتْ مُجِيبَةً حَيَاتُكَ ذَنْبٌ لَا يُقَاسُ بِهِ ذَنْبُ قَالَ: فَصُعِقْتُ وَصِحْتُ فَخَرَجَ صَاحِبُ الدَّارِ فَقَالَ: يَا سَيِّدِي مَا لَكَ ؟ قُلْتُ: مِمَّا سَمِعْتُ. فَقَالَ: هِيَ هِبَةٌ مِنِّي إِلَيْكَ، فَقُلْتُ: قَدْ قَبِلْتُهَا وَهِيَ حُرَّةٌ لِوَجْهِ اللَّهِ، ثُمَّ زَوَّجْتُهَا لِرَجُلٍ، فَأَوْلَدَهَا وَلَدًا صَالِحًا حَجَّ عَلَى قَدَمَيْهِ ثَلَاثِينَ حِجَّةً. سَعِيدُ بْنُ إِسْمَاعِيلَ بْنِ سَعِيدِ بْنِ مَنْصُورٍ أَبُو عُثْمَانَ الْوَاعِظُ سَعِيدُ بْنُ إِسْمَاعِيلَ بْنِ سَعِيدِ بْنِ مَنْصُورٍ أَبُو عُثْمَانَ الْوَاعِظُ. وُلِدَ بِالرَّيِّ وَنَشَأَ بِهَا ثُمَّ انْتَقَلَ إِلَى نَيْسَابُورَ فَسَكَنَهَا إِلَى أَنْ مَاتَ بِهَا وَقَدْ دَخَلَ بَغْدَادَ وَيُقَالُ إِنَّهُ كَانَ مُجَابَ الدَّعْوَةِ. قَالَ الْخَطِيبُ: وعن أَبَا عُثْمَانَ قال مُنْذُ أَرْبَعِينَ سَنَةً مَا أَقَامَنِي اللَّهُ فِي حَالٍ فَكَرِهْتُهُ وَلَا نَقَلَنِي إِلَى غَيْرِهَا فَسَخِطْتُهُ. وَكَانَ أَبُو عُثْمَانَ يُنْشِدُ: أَسَأْتُ وَلَمْ أُحْسِنْ وَجِئْتُكَ هَارِبًا وَأَيْنَ لِعَبْدٍ عَنْ مَوَالِيهِ مَهْرَبُ يُؤَمِّلُ غُفْرَانًا فَإِنْ خَابَ ظَنُّهُ فَمَا أَحَدٌ مِنْهُ عَلَى الْأَرْضِ أَخْيَبُ وَرَوَى الْخَطِيبُ أَنَّهُ سُئِلَ أَيُّ أَعْمَالِكَ أَرْجَى عِنْدَكَ ؟ فَقَالَ: إِنِّي لَمَّا تَرَعْرَعْتُ وَأَنَا بِالرَّيِّ وَكَانُوا يُرِيدُونَنِي عَلَى التَّزْوِيجِ فَأَمْتَنِعُ فَجَاءَتْنِي امْرَأَةٌ، فَقَالَتْ: يَا أَبَا عُثْمَانَ قَدْ أَحْبَبْتُكَ حُبًّا أَذْهَبَ نَوْمِي وَقَرَارِي وَأَنَا أَسْأَلُكَ بِمُقَلِّبِ الْقُلُوبِ وَأَتَوَسَّلُ بِهِ إِلَيْكَ لَمَا تَزَوَّجْتَنِي، فَقُلْتُ: أَلِكِ وَالِدٌ ؟ فَقَالَتْ: نَعَمْ. فَأَحْضَرَتْهُ فَاسْتَدْعَى بِالشُّهُودِ فَتَزَوَّجْتُهَا فَلَمَّا خَلَوْتُ بِهَا إِذَا هِيَ عَوْرَاءُ عَرْجَاءُ مُشَوَّهَةُ الْخَلْقِ، فَقُلْتُ: اللَّهُمَّ لَكَ الْحَمْدُ عَلَى مَا قَدَّرْتَهُ لِي، وَكَانَ أَهْلُ بَيْتِي يَلُومُونَنِي عَلَى تَزْوِيجِي بِهَا فَكُنْتُ أَزِيدُهَا بِرًّا وَإِكْرَامًا وَرُبَّمَا احْتَبَسَتْنِي عِنْدَهَا وَمَنَعَتْنِي مِنَ الْحُضُورِ إِلَى بَعْضِ الْمَجَالِسِ وَكَأَنِّي فِي بَعْضِ أَوْقَاتِي عَلَى الْجَمْرِ وَأَنَا لَا أُبْدِي لَهَا مِنْ ذَلِكَ شَيْئًا فَمَكَثْتُ كَذَلِكَ خَمْسَ عَشْرَةَ سَنَةً فَمَا شَيْءٌ أَرْجَى عِنْدِي مِنْ حِفْظِي عَلَيْهَا مَا كَانَ فِي قَلْبِهَا مِنْ جِهَتِي. سَمْنُونُ بْنُ حَمْزَةَ سَمْنُونُ بْنُ حَمْزَةَ وَيُقَالُ ابْنُ عَبْدِ اللَّهِ أَحَدُ مَشَايِخِ الصُّوفِيَّةِ كَانَ وِرْدُهُ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ خَمْسَمِائَةِ رَكْعَةٍ وَسَمَّى نَفْسَهُ سُمْنُونًا الْكَذَّابَ لِدَعْوَاهُ فِي قَوْلِهِ: فَلَيْسَ لِي فِي سِوَاكَ حَظٌّ فَكَيْفَمَا شِئْتَ فَامْتَحِنِّي فَابْتُلِيَ بِعِسَارِ الْبَوْلِ فَكَانَ يَطُوفُ عَلَى الْمَكَاتِبِ، وَيَقُولُ لِلصِّبْيَانِ: ادْعُوا لِعَمِّكُمُ الْكَذَّابِ، وَلَهُ كَلَامٌ مَتِينٌ فِي الْمَحَبَّةِ وَوُسْوِسَ فِي آخِرِ عُمُرِهِ وَلَهُ كَلَامٌ فِي الْمَحَبَّةِ مُسْتَقِيمٌ. صَافِي الْحُرَمِيُّ صَافِي الْحُرَمِيُّ. كَانَ مِنْ أَكَابِرِ أُمَرَاءِ الدَّوْلَةِ الْعَبَّاسِيَّةِ وَرُءُوسِ الدَّوْلَةِ الْمُقْتَدِرِيَّةِ، أَوْصَى فِي مَرَضِهِ أَنْ لَيْسَ لَهُ عِنْدَ غُلَامِهِ الْقَاسِمِ شَيْءٌ، فَلَمَّا تُوُفِّيَ حَمَلَ غُلَامُهُ الْقَاسِمُ إِلَى الْوَزِيرِ مِائَةَ أَلْفِ دِينَارٍ وَسَبْعَمِائَةٍ وَعِشْرِينَ مِنْطَقَةً مِنَ ذَهَبٍ مُكَلَّلَةً فَاسْتَمَرَّ غُلَامُهُ عَلَى إِمْرَتِهِ وَمَنْزِلَتِهِ إِسْحَاقُ بْنُ حُنَيْنِ بْنِ إِسْحَاقَ. أَبُو يَعْقُوبَ الْعِبَادِيُّ نِسْبَةً إِلَى قَبَائِلَ الْحِيرَةِ الطَّبِيبُ ابْنُ الطَّبِيبِ، لَهُ وَلِأَبِيهِ مُصَنَّفَاتٌ كَثِيرَةٌ فِي هَذَا الْفَنِّ وَكَانَ أَبُوهُ يُعَرِّبُ كَلَامَ أَرُسْطَاطَالِيسَ وَغَيْرِهِ مِنْ حُكَمَاءِ الْيُونَانِ تُوُفِّيَ فِي هَذِهِ السَّنَةِ. الْحُسَيْنُ بْنُ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ زَكَرِيَّا أَبُو عَبْدِ اللَّهِ الشِّيعِيُّ الْحُسَيْنُ بْنُ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ زَكَرِيَّا أَبُو عَبْدِ اللَّهِ الشِّيعِيُّ الَّذِي أَقَامَ الدَّعْوَةَ لِلْمَهْدِيِّ وَهُوَ عُبَيْدُ اللَّهِ بْنُ مَيْمُونٍ الَّذِي يَزْعُمُ أَنَّهُ فَاطِمِيٌّ وَقَدْ زَعَمَ غَيْرُ وَاحِدٍ مِنْ أَهْلِ التَّارِيخِ أَنَّهُ كَانَ يَهُودِيًّا صَبَّاغًا بِسَلَمْيَةَ، وَالْمَقْصُودُ الْآنَ أَنَّ أَبَا عَبْدِ اللَّهِ الشِّيعِيَّ هَذَا دَخَلَ بِلَادَ إِفْرِيقِيَّةَ وَحْدَهُ لَا مَالَ مَعَهُ وَلَا رِجَالَ فَلَمْ يَزَلْ يَعْمَلُ الْحِيلَةَ حَتَّى انْتَزَعَ الْمُلْكَ مِنْ يَدِ أَبِي مُضَرَ زِيَادَةِ اللَّهِ آخَرِ مُلُوكِ بَنِي الْأَغْلَبِ عَلَى بِلَادِ إِفْرِيقِيَّةَ وَاسْتَدْعَى حِينَئِذٍ مَخْدُومَهُ الْمَهْدِيَّ مِنْ بِلَادِ الْمَشْرِقِ فَقَدِمَ فَلَمْ يَخْلُصْ إِلَيْهِ إِلَّا بَعْدَ شَدَائِدَ طِوَالٍ وَحُبِسَ فِي أَثْنَاءِ الطَّرِيقِ فَاسْتَنْقَذَهُ الشِّيعِيُّ وَسَلَّمَهُ الْمَمْلَكَةَ فَنَدَّمَهُ أَخُوهُ أَحْمَدُ، وَقَالَ لَهُ: مَاذَا صَنَعْتَ ؟ وَهَلَّا كُنْتَ اسْتَبْدَدْتَ بِالْأَمْرِ دُونَ هَذَا ؟ فَنَدِمَ وَشَرَعَ يَعْمَلُ الْحِيلَةَ فِي الْمَهْدِيِّ، فَاسْتَشْعَرَ الْمَهْدِيُّ بِذَلِكَ فَدَسَّ إِلَيْهِمَا مَنْ قَتَلَهُمَا فِي هَذِهِ السَّنَةِ بِمَدِينَةِ رَقَّادَةَ مِنْ بِلَادِ الْقَيْرَوَانِ مِنْ إِقْلِيمِ إِفْرِيقِيَّةَ. هَذَا مُلَخَّصُ مَا ذَكَرَهُ ابْنُ خَلِّكَانَ. إِبْرَاهِيمُ بْنُ دَاوُدَ بْنِ يَعْقُوبَ، أَبُو إِسْحَاقَ الصَّيْرَفِيُّ إِبْرَاهِيمُ بْنُ دَاوُدَ بْنِ يَعْقُوبَ، أَبُو إِسْحَاقَ الصَّيْرَفِيُّ: حَدَّثَ عَنْ عِيسَى بْنِ حَمَّادٍ، وَعَبْدِ الْمَلِكِ بْنِ شُعَيْبِ بْنِ اللَّيْثِ، وَغَيْرِهِمَا، وَلَمْ يُحَدِّثْ إِلَّا مَجْلِسًا أَوْ مَجْلِسَيْنِ، وَكَانَ ثِقَةً، وَتُوُفِّيَ فِي جُمَادَى الْأُولَى مِنْ هَذِهِ السَّنَةِ. أَحْمَدُ بْنُ مُحَمَّدِ بْنِ مَسْرُوقٍ، أَبُو الْعَبَّاسِ الطُّوسِيُّ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ مَسْرُوقٍ، أَبُو الْعَبَّاسِ الطُّوسِيُّ : حَدَّثَ عَنْ خَلَفِ بْنِ هِشَامٍ الْبَزَّارُ، وَعَلِيِّ بْنِ الْمَدِينِيِّ، وَعَلِيِّ بْنِ الْجَعْدِ، وَأَحْمَدَ بْنِ إِبْرَاهِيمَ الدَّوْرَقِيِّ، وَالْبُرْجُلَانِيِّ، وَالزُّبَيْرِ بْنِ بَكَّارٍ، رَوَى عَنْهُ أَبُو عَمْرِو بْنُ السَّمَّاكِ، وَالْخَلَدِيُّ، وَأَبُو شُكْرٍ الشَّافِعِيُّ وَغَيْرُهُمْ. قَالَ الدَّارَقُطْنِيُّ: لَيْسَ بِالْقَوِيِّ، يَأْتِي بِالْمُعْضِلَاتِ. وعن أَحْمَدُ بْنُ مُحَمَّدِ بْنِ مَسْرُوقٍ، قَالَ: دَخَلْتُ إِلَى الرَّيِّ فَقَصَدْتُ أَبَا مُوسَى الدُّولَابِيَّ، وَكَانَ فِي ذَلِكَ الْوَقْتِ أَشْرَفَ مَنْ يُذْكَرُ، فَلَقِيتُهُ وَسَلَّمْتُ عَلَيْهِ وَأَقَمْتُ عِنْدَهُ فِي مَنْزِلِهِ ثَلَاثَةَ أَيَّامٍ، فَلَمَّا أَرَدْتُ الْخُرُوجَ وَوَقَفْتُ عَلَيْهِ لِأُوَدِّعَهُ، فَابْتَدَأَنِي وَقَالَ: يَا غُلَامُ! الضِّيَافَةُ ثَلَاثَةُ أَيَّامٍ، وَمَا كَانَ فَوْقَ ذَلِكَ فَهُوَ صَدَقَةٌ مِنْكَ [عَلَيَّ]، وَتُوُفِّيَ ابْنُ مَسْرُوقٍ فِي صَفَرِ هَذِهِ السَّنَةِ، وَقَدْ قِيلَ سَنَةَ تِسْعٍ وَتِسْعِينَ. الْحَسَنُ بْنُ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سُلَيْمَانَ، أَبُو مُحَمَّدٍ الْقَطَّانُ الْحَسَنُ بْنُ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سُلَيْمَانَ، أَبُو مُحَمَّدٍ الْقَطَّانُ - وَيُعْرَفُ بِابْنِ عَلَوَيْهِ : وُلِدَ فِي شَوَّالَ سَنَةَ خَمْسٍ وَمِائَتَيْنِ، سَمِعَ عَاصِمَ بْنَ عَلِيٍّ وَغَيْرَهُ، رَوَى عَنْهُ النَّجَّادُ، وَالْخُطَبِيُّ، وَكَانَ ثِقَةً، وَتُوُفِّيَ فِي شَهْرِ رَبِيعٍ الْآخِرِ مِنْ هَذِهِ السَّنَةِ. عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ صَالِحِ بْنِ مُسَاوِرٍ، أَبُو مُحَمَّدٍ الْبَكْرِيُّ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ صَالِحِ بْنِ مُسَاوِرٍ، أَبُو مُحَمَّدٍ الْبَكْرِيُّ: وَقِيلَ: الْبَاهِلِيُّ : مِنْ أَهْلِ سَمَرْقَنْدَ، كَانَ مِمَّنْ عُنِيَ بِطَلَبٍ الْحَدِيثِ وَالْآثَارِ، وَرَحَلَ فِي ذَلِكَ، وَجَالَسَ الْحُفَّاظَ، وَكَتَبَ عَنْهُمْ، وَحَدَّثَ فِي الْبِلَادِ فَرَوَى عَنْهُ مِنْ أَهْلِ بَغْدَادَ مُحَمَّدُ بْنُ مَخْلَدٍ، وَأَبُو بَكْرٍ الشَّافِعِيُّ، وَكَانَ ثِقَةً، وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. عَبْدُ السَّلَامِ بْنُ سَهْلِ بْنِ عِيسَى، أَبُو عَلِيٍّ السُّكَّرِيُّ عَبْدُ السَّلَامِ بْنُ سَهْلِ بْنِ عِيسَى، أَبُو عَلِيٍّ السُّكَّرِيُّ : سَكَنَ مِصْرَ، وَحَدَّثَ بِهَا عَنْ يَحْيَى الْحِمَّانِيِّ، وَعُبَيْدِ اللَّهِ الْقَوَارِيرِيِّ. رَوَى عَنْهُ ابْنُ شَنْبُوذَ، وَالطَّبَرَانِيُّ، وَكَانَ مِنْ نُبَلَاءِ النَّاسِ، وَأَهْلِ الصِّدْقِ، وَلَكِنَّهُ تَغَيَّرَ فِي آخِرِ أَيَّامِهِ، وَتُوُفِّيَ فِي شَهْرِ رَبِيعٍ الْآخِرِ مِنْ هَذِهِ السَّنَةِ. وَفِيهَا تُوُفِّيَ أَبُو بَرْزَةَ الْحَاسِبُ، وَاسْمُهُ الْفَضْلُ بْنُ مُحَمَّدٍ. وَفِيهَا تُوُفِّيَ الْقَاسِمُ بْنُ الْعَبَّاسِ ( أَبُو مُحَمَّدٍ ) الْمَعْشَرِيُّ، وَإِنَّمَا قِيلَ لَهُ الْمَعْشَرِيُّ لِأَنَّهُ ابْنُ بِنْتِ أَبِي مَعْشَرٍ نَجِيحٍ الْمَدَنِيِّ، وَكَانَ زَاهِدًا فَقِيهًا. وَفِيهَا تُوُفِّيَ أَحْمَدُ بْنُ سَعِيدِ بْنِ مَسْعُودِ بْنِ عِصَامٍ أَبُو الْعَبَّاسِ، ( وَمُحَمَّدُ بْنُ إِيَاسٍ وَالِدُ أَبِي زَكَرِيَّاءَ، صَاحِبُ تَارِيخِ الْمَوْصِلِ، وَكَانَ خَيِّرًا فَاضِلًا، وَهُوَ أَزْدِيٌّ.
Translation
✧ Those of the notable people who died in the year two hundred and ninety-eight: Ibn al-Rāwandī, Aḥmad b. Yaḥyā b. Isḥāq, Abū al-Ḥusayn al-Ruyūndī, the heretic and zindīq: [Ibn al-Jawzī said]: I have mentioned him only so that the extent of his disbelief may be known, for he is the reliance of the heretics and zindīqs. It is mentioned that his father was a Jew and that he himself became a Muslim. Some of the Jews used to say to the Muslims: “Let not this one corrupt your Book for you as his father corrupted the Torah for us.” Abū al-Ḥusayn taught the Jews and said: “Say concerning Moses that he said: There is no prophet after me.” And from ʿAlī b. al-Muḥsin al-Tanūkhī, from his father, who said: Al-Ruyūndī used to keep company with the Rāfiḍah and the people of heresy. When he was reproached, he said: “I only want to know their doctrines.” Then he became open and debated. Ibn al-Jawzī said: I used to hear dreadful things about him until I saw what would never occur to any rational heart to say. I came upon his books, among them: the book “Naʿt al-Ḥikmah” (The Description of Wisdom), the book “Qaḍīb al-Dhahab” (The Rod of Gold), the book “al-Zumurrud” (The Emerald), [and the book “al-Tāj” (The Crown), the book “al-Dāmigh” (The Smasher), the book “al-Farīd” (The Unique), and the book “Imāmat al-Mafḍūl” (The Imamate of the Less Excellent)]. A group of scholars refuted these books of his. As for the book “Naʿt al-Ḥikmah,” the book “Qaḍīb al-Dhahab,” the book “al-Tāj,” and the book “al-Zumurrud” [and “al-Dāmigh”], Abū [ʿAlī] Muḥammad b. ʿAbd al-Wahhāb al-Jubbāʾī refuted them. Abū al-Ḥusayn ʿAbd al-Raḥīm b. Muḥammad al-Khayyāṭ also refuted his book “al-Zumurrud,” and he also refuted his book “Imāmat al-Mafḍūl.” Both Ibn al-Ruyūndī and Abū ʿĪsā Muḥammad b. Hārūn al-Warrāq, also a heretic, used to hurl the book “al-Zumurrud” at each other, each claiming of the other that it was his own composition. They both agreed in attacking the Qur'an. As for the book “al-Farīd,” Abū Hāshim ʿAbd al-Salām b. ʿAlī al-Jubbāʾī refuted it. [Ibn al-Jawzī said]: I saw in the handwriting of Abū al-Wafāʾ Ibn ʿAqīl, who said: The wicked Ibn al-Ruyūndī had named his book in which he attacked the infallible Islamic law, an attack such as only heretics like him could make, “Kitāb al-Zumurrud.” Abū ʿAlī al-Jubbāʾī began to criticize him for naming it “al-Zumurrud,” thinking that he had erred and been ignorant in giving knowledge the name of jewels, and that the people of knowledge do not lend to the sciences the names of things inferior to them, while jewels are deficient in comparison with the sciences. He disparaged him for that, supposing that he intended to name it “al-Zumurrud” by way of lending it the name of a precious jewel. [Ibn ʿAqīl said]: We found in some of his words in another book [what] made clear something other than that, something more wicked than what Abū ʿAlī had supposed. He said: “The emerald has a special property, namely that when the viper and other snakes see it, they go blind.” He said: “So my intention was that the doubt which I have deposited in the book would blind the proofs of those who argue!” Thus he believed that what he produced would act upon the proofs of the law as the emerald acts upon the pupils of snakes. So look at his thoroughness in disparaging the religious laws. Ibn ʿAqīl said: I wonder how he lived, having composed “al-Dāmigh,” claiming that he had smashed the Qur'an with it, and “al-Zumurrud,” in which he disparages the prophethoods, and yet he was not killed! How many a thief has been killed for less than the legal minimum and without breaking into a protected place? He remained safe for a time and lived only because faith was not pure in the hearts of most creatures; rather, in their hearts were doubts and uncertainties. Otherwise, when the faith of some of the Companions was sincere, a man killed his own father. Among his stupidities was his pursuing fault in the Qur'an, which had passed before the ears of the masters of the Arabs, leaving all of them bewildered and the eloquent ones incapable. Yet he, in his ignorance of the language, aspired to catch them out, and so he exposed his own disgrace. Ibn al-Jawzī said: I looked into the book “al-Zumurrud” and found in it such cold raving that it does not even amount to genuine doubts. He, may God curse him, said in it: “We find in the speech of Aktham b. Ṣayfī something finer than ‘Indeed, We have granted you al-Kawthar’ and similar verses.” Ibn al-Jawzī said: In it he also says that the prophets employed talismans, just as the magnet attracts. This is speech that one should be ashamed even to mention, for the properties of drugs are known and tested. How could those prophets have come upon what was hidden from those who were more discerning than they? Furthermore, the magnet attracts but does not repel, whereas our Prophet ﷺ called a tree and it returned. He said: His saying to ʿAmmār: “The transgressing party will kill you.” For an astrologer might say something like this. It was said to him: An astrologer knows such a thing only if he knows the nativity and takes the ascendant, and even then he may not hit the mark. Our Prophet ﷺ informed us of a matter of the unseen, and it came to pass as he said. Then he, may God curse him, began to find fault with the Qur'an and claimed that it contained grammatical errors, and he attempted to correct, as he alleged, the most eloquent Arabs who had acknowledged its eloquence. Abū ʿAlī al-Jubbāʾī said: I read the book of the ignorant, foolish heretic Ibn al-Ruyūndī and found in it nothing but foolishness, lying, and fabrication. He said: He composed a book on the eternity of the world and the denial of the Creator, and in support of the doctrine of the Dahriyyah, and in refutation of the doctrine of the people of monotheism. He also composed a book attacking Muḥammad ﷺ and called it “al-Zumurrud,” in which he reviled the Messenger of God ﷺ in seventeen places, accused him of lying, attacked the Qur'an, and composed a book for the Jews and Christians against the Muslims, arguing for them in invalidating the prophethood of the Prophet ﷺ, besides other books that show his departure from Islam. Abū Hāshim b. Abī ʿAlī al-Jubbāʾī said: Ibn al-Ruyūndī, may God curse him, began his discourse in the book “al-Farīd” by saying: “The Muslims have argued for the prophethood of their Prophet by the Book which he brought and with which he challenged, and they were unable to oppose it.” He said: “It will be said to them: You have erred and let partisanship prevail over your hearts. Tell us: if someone claimed for one of the earlier philosophers the like of your claim concerning the Qur'an, and said: ‘The proof of the truthfulness of Ptolemy and Euclid in what they claimed is that the author of Euclid brought it and claimed that creatures would be unable to match it,’ then his prophethood would be established.” We say: There may have been in the time of Euclid someone more knowledgeable than he, and his book only became widespread after him. Had the masters of his science gathered, they could have produced the like of it. Moreover, even if our Prophet were judged by his Book, that would not undermine the proof of our Prophet's ﷺ prophethood. In the book “Naʿt al-Ḥikmah” he mentioned the ugliness of the belief of those who hold that the people of the Fire will abide forever, and he said: There is no benefit in that for them or for the Creator, and the Wise One does not do anything in which there is no benefit. This is ignorance on his part, because by this he seeks to give reasons for the actions of the Creator, may He be exalted, whereas His actions are not subject to reasoning, for His wisdom is beyond the reasoning intellect. Moreover, this same objection would apply to punishing them for a single hour. Abū ʿAlī al-Jubbāʾī said: The sultan had sought Abū ʿĪsā al-Warrāq and Ibn al-Ruyūndī. As for al-Warrāq, he was seized and imprisoned and died in prison. As for Ibn al-Ruyūndī, he fled to Ibn Lāwī the Jew, and the book “al-Dāmigh” was composed for him, attacking Muḥammad ﷺ and the Qur'an. He remained only a few days before he fell ill and died. Ibn al-Jawzī said: In the book “al-Dāmigh” he mentioned such things of disbelief that skins shudder at them. However, I have chosen to mention a portion of them so that the standing of this heretic in disbelief may be known, and so that refuge may be sought in God, may He be exalted, from abandonment. Among those things is that he said of the Creator, may He be exalted far above that: “One who has no remedy but killing acts like a furious, raging enemy. What need has he of a Book and a Messenger?” This is the speech of one ignorant of God, may He be exalted, for He is not described with fury or need, and He did not punish until He had warned. He, may God curse him, said: “We find Him claiming to know the unseen, saying: ‘And not a leaf falls but He knows it’ (6:59). Then He says: ‘And We did not make the qiblah which you were upon except that We might know’ (2:143).” This is ignorance of exegesis and of the Arabic language. The meaning is only “so that We may make manifest what We already know,” and similar is: “And We will surely test you until We know” (47:31), meaning “until We know that it has actually occurred.” Some scholars said: “until Our prophets and the believers know it.” He said concerning His saying: “Indeed, the plot of Satan is ever weak” (4:76), meaning “He made it weak for him,” yet he expelled Adam and caused many creatures to slip. This is heedlessness on his part, because the plot of Iblīs is mere whispering without proof, and proofs repel it. That is why it is weak. When the natural inclinations leaned toward it, he preferred it and acted. He said: “One who did not properly account for six, but spoke of them in general terms, and when it came to the details we find that he erred by two.” He was referring to His saying: “He created the earth in two days” (41:9), then He said: “And He placed therein its sustenance in four days” (41:10), then He said: “And He completed them as seven heavens in two days” (41:12). This heedless one counted them as eight. Had he looked into the statements of the scholars, he would have known that the meaning is “in the completion of four days.” He said concerning His saying: “Indeed, you will not hunger therein or be unclothed” (20:118), yet he hungered and was unclothed. This heedless, accursed one did not understand that the matter was conditional upon fulfilling what he had been commanded, namely His saying: “And do not approach this tree, lest you be among the wrongdoers” (2:35). He said concerning His saying: “And We have placed over their hearts coverings lest they understand it” (6:25), then He said: “And your Lord is the Forgiving, the Possessor of Mercy” (18:58). Thus the greatest calamity is that He mentions mercy coupled with their destruction! This stupid, accursed one did not know that when He described Himself as punishing the sinners, and hearts were alarmed, He joined to that the mention of mercy through forbearance toward the disobedient, granting respite, and forgiving most sins. He said: “We see Him boasting of cunning and deception!” This wretched, accursed one has attributed the meaning to boasting, and does not understand that the meaning of His cunning is the requital of the schemers. The accursed one said: “Among the lies is His saying: ‘And We created you, then We fashioned you, then We said to the angels, “Prostrate to Adam”’ (7:11). But this was before the fashioning of Adam.” This stupid, accursed one, had he studied the statements of the scholars and understood the breadth of the language, would have known that the meaning is “We created Adam and fashioned him,” like His saying: “Indeed, when the water overflowed, We carried you” (69:11). He said: “He included the utmost injustice in His saying: ‘Every time their skins are roasted through, We will replace them with other skins’ (4:56). So He punished skins that had not disobeyed Him!” This stupid, accursed one does not understand that the skin is an instrument of punishment, like firewood that is burned to cook something else, and it is not said to be punished. The scholars have said that the second skins are the first ones restored, just as the dead are restored after decay. He said: “And His saying: ‘Do not ask about things which, if they are shown to you, will distress you’ (5:101). Asking is only disliked by a merchant of bad goods, lest the eye of the buyer fall upon it and he be disgraced.” Look at the vulgarity and ignorance of this stupid, accursed one! Does he think He said, “Do not ask about the proof of the truth of My words”? They used to ask questions, and one of them would say, “Who is my father?” So He said: “Do not ask about things” meaning of this kind, for perhaps it would be said to a man, “Your father is so-and-so,” when he is not the father he knows, and he would be disgraced. He said: “When He described Paradise, He said: ‘In it are rivers of water unaltered, and rivers of milk whose taste never changes’ (47:15), and that is fresh milk, which none but the hungry desire. He mentioned honey, but it is not sought pure, and ginger, which is not among the pleasant drinks, and silk brocade, which is spread but not worn, and likewise thick brocade.” He said: “Whoever imagines that he will wear this thick stuff and drink milk and ginger in Paradise becomes like the bride of the Kurds and the Nabateans.” Look at the mockery and ignorance of this accursed scoffer! It is known that the address was to the Arabs, and they desire what He described, as He said: “Amid thornless lote trees and clustered acacia” (56:28-29). Furthermore, He described the origins of delightful things, for the divine power can produce from milk things like cooked dishes and others, and from honey things to be enjoyed as sweets. Then He said, may He be mighty and majestic: “And therein is whatever the souls desire and the eyes find pleasant” (43:71), and He said: “I have prepared for My righteous servants what no eye has seen, no ear has heard, and no human heart has conceived.” So He described what is known and desired, and included what is unknown. He said: “He destroyed Thamūd only because of a she-camel, and what is the worth of a she-camel?” This is ignorance on the part of the accursed one, for He destroyed them only because of their obstinacy and disbelief in the face of the miracle, not because of the destruction of a she-camel. He said: “And He said: ‘O My servants who have transgressed against themselves, do not despair of the mercy of God’ (39:53). Then He said: ‘He does not guide one who is a transgressor and a liar’ (40:28).” If it were understood that the first transgression is in sins other than polytheism, and the second is in polytheism, and what pertains to each verse clarifies its meaning. He said: “We find Him boasting of the trial He cast among them, as in His saying: ‘And thus We have tried some of them by others’ (6:53), and ‘And We certainly tried those before them’ (29:3). Then He made eternal punishment obligatory for those who persecuted the believers!” This ignorant, accursed one does not know that the word “fitnah” has different meanings in the Qur'an. “Fitnah” means trial, as in the first verse, and “fitnah” means burning, as in His saying: “They persecuted the believers” (85:10). He said: “And His saying: ‘And to Him submits whoever is in the heavens and the earth’ (3:83) is an impossible statement, for not all people are Muslims. Likewise His saying: ‘And there is not a thing but glorifies His praise’ (17:44), and His saying: ‘And to God prostrates whatever is in the heavens and whatever is on the earth’ (16:49).” Had this accursed zindīq studied the exegesis and the speech of the Arabs, he would not have said this. He speaks only in his vulgarity and stupidity. The meaning is only “to Him submits,” that is, acquiesces, and all are compliant with what He has decreed, and all are humble before His command. That is the meaning of prostration. Moreover, the Arabs may use the word “all” and mean “some,” as in His saying: “It destroys everything” (46:25). The accursed one mentioned things of this kind, mixing them with ill manners, ugly impudence, and mention of the Creator, may He be glorified and exalted, in terms that it would not be proper to use of any common person. We have not heard that anyone before this accursed one reviled the Creator and was as impudent as he. If he had denied the Creator, it would have been better for him than to affirm His existence, then dispute with Him and find fault with Him. There is not in any of what he said even a semblance of doubt, let alone an argument that could be mentioned and answered. It is only abandonment by which God disgraced him in this world, and God, may He be exalted, will requite him on the Day of Resurrection with a requital exceeding the requital of Iblīs, even though Iblīs differed, yet he showed respect in his address, as in his saying: “By Your might,” and did not confront with ill manners as this accursed one did. May God gather them together and increase this one's punishment. We have related from al-Jubbāʾī that Ibn al-Rīwandī fell ill and died, and I saw in the handwriting of Ibn ʿAqīl that one of the sultans crucified him [and God knows best]. And Ibn ʿAqīl said: I found in a verified note from the people of knowledge that Ibn al-Rīwandī died at the age of thirty-six, despite his having plunged deep into shameful deeds—may God curse him and intensify his punishment. Al-Junayd, the shaykh of the Sufis, may God have mercy on him. Al-Junayd, the shaykh of the Sufis, may God have mercy on him. Al-Junayd b. Muḥammad b. al-Junayd Abū al-Qāsim al-Khazzāz, also called al-Qawārīrī, whose origin was from Nahāwand, was born in Baghdad and grew up there. He heard ḥadīth from al-Ḥasan b. ʿArafa, studied jurisprudence under Abū Thawr Ibrāhīm b. Khālid al-Kalbī, and used to give legal opinions in his presence when he was twenty years old. We have mentioned him in the “Ṭabaqāt al-Shāfiʿiyya.” He became famous for his companionship with al-Ḥārith b. Asad al-Muḥāsibī and his maternal uncle Sarī al-Saqaṭī, devoted himself constantly to worship, and spoke on the path of Sufism. His daily litany consisted of three hundred rakʿas and thirty thousand glorifications. For forty years he did not retire to a bed, and along with that he knew all branches of knowledge, may God have mercy on him. When death came to him he began reciting the Qurʾān, and it was said to him, “If only you would be gentle with yourself.” He replied, “No one is more in need of that than I am now, for this is the time of folding up my scroll.” Al-Qāḍī Ibn Khallikān said: He studied jurisprudence under Abū Thawr, the companion of al-Shāfiʿī, and it is said that he practiced jurisprudence according to the school of Sufyān al-Thawrī, and Ibn Surayj used to accompany him and keep close to him. He said: Al-Junayd was asked about the gnostic (ʿārif), and he said, “He is the one who speaks of your secret while you are silent.” He used to say, “This school of ours is bound by the Book and the Sunnah. Whoever does not recite the Qurʾān and write down ḥadīth is not to be followed in our school and our path.” Someone saw him with a rosary and said to him, “You, with your nobility, use a rosary?” He replied, “It is a path by which I have reached God; I will not part with it.” His maternal uncle al-Sarī al-Saqaṭī said to him, “Speak to the people,” but he did not see himself as worthy of that. Then he saw in a dream the Messenger of God ﷺ saying to him, “Speak to the people.” So he went early to his uncle, and his uncle said to him, “You did not believe us until you were told.” He said: So he spoke to the people. One day a young Christian in the guise of a Muslim came to him and said, “O Abū al-Qāsim, what is the meaning of the Prophet’s saying ﷺ, ‘Beware of the insight of the believer, for he sees by the light of God’?” He said: I bowed my head, then raised it toward him and said, “Submit, for the time of your submission has come.” He said: And the youth submitted. Al-Junayd said: I benefited from nothing as much as from verses I heard from a slave girl singing them in an upper room, saying: If I say, “Separation has given me the garments of decay,” you say, “Were it not for separation, love would not be sweet.” And if I say, “This heart has been burned by passion,” you say, “By the fires of passion the heart is ennobled.” And if I say, “I have committed no sin,” she says in reply, “Your life is a sin to which no sin can be compared.” He said: I was thunderstruck and cried out, and the owner of the house came out and said, “O my master, what is the matter with you?” I said, “Because of what I heard.” He said: She is a gift from me to you. I said: I have accepted her, and she is free for the sake of God. Then I married her to a man, and she bore him a righteous son who performed the pilgrimage on foot thirty times. Saʿīd b. Ismāʿīl b. Saʿīd b. Manṣūr Abū ʿUthmān al-Wāʿiẓ. Saʿīd b. Ismāʿīl b. Saʿīd b. Manṣūr Abū ʿUthmān al-Wāʿiẓ. He was born in al-Rayy and grew up there, then moved to Naysābūr and resided there until he died there. He entered Baghdad, and it is said that his supplications were answered. Al-Khaṭīb said: From Abū ʿUthmān, he said: For forty years God has not placed me in any state that I disliked, nor transferred me to another that I resented. Abū ʿUthmān used to recite: I did wrong and did not do good, and I come to You as a fugitive; where can a servant flee from his masters? He hopes for forgiveness, and if his hope fails, then no one on earth is more disappointed than he. Al-Khaṭīb narrated that he was asked, “Which of your deeds do you most hope for?” He said: When I was a youth in al-Rayy, they wanted me to marry, but I refused. Then a woman came to me and said, “O Abū ʿUthmān, I have loved you with a love that has taken away my sleep and my rest, and I ask you by the Turner of hearts and seek His intercession with you that you marry me.” I said, “Do you have a father?” She said, “Yes.” So she brought him, and I called witnesses and married her. When I was alone with her, behold, she was one-eyed, lame, and deformed in appearance. I said, “O God, praise be to You for what You have decreed for me.” My family used to blame me for marrying her, but I increased her in kindness and honor. Sometimes she would detain me and prevent me from attending some gatherings, and at times I felt as if I were on burning coals, but I did not show her any of that. I remained thus for fifteen years, and there is nothing I hope for more than my preservation of her, as she had in her heart toward me. Samnūn b. Ḥamza. Samnūn b. Ḥamza. Also called Ibn ʿAbd Allāh, one of the shaykhs of the Sufis. His daily litany consisted of five hundred rakʿas, and he called himself Samnūn the Liar because of his claim in his verse: I have no share in any but You, so however You will, test me. He was afflicted with difficulty in urination, so he used to go around to the schools and say to the boys, “Pray for your uncle the liar.” He has firm words on love, and he was afflicted with obsessive thoughts at the end of his life, and his words on love are sound. Ṣāfī al-Ḥuramī. Ṣāfī al-Ḥuramī. He was one of the great emirs of the Abbasid state and the heads of the Muqtadirid state. In his illness he bequeathed that his servant al-Qāsim had no claim against him. When he died, his servant al-Qāsim brought to the vizier one hundred thousand dinars and seven hundred and twenty belts of gold studded with jewels, so his servant continued in his emirate and his rank. Isḥāq b. Ḥunayn b. Isḥāq. Abū Yaʿqūb al-ʿIbādī, a nisba to the tribes of al-Ḥīra, the physician son of a physician. He and his father have many works in this art, and his father used to translate into Arabic the words of Aristotle and other Greek sages. He died in this year. Al-Ḥusayn b. Aḥmad b. Muḥammad b. Zakariyyā Abū ʿAbd Allāh al-Shīʿī. Al-Ḥusayn b. Aḥmad b. Muḥammad b. Zakariyyā Abū ʿAbd Allāh al-Shīʿī, who established the call for the Mahdī, who is ʿUbayd Allāh b. Maymūn, who claims to be a Fāṭimid. More than one of the historians claimed that he was a Jewish dyer in Salamiyya. The point now is that this Abū ʿAbd Allāh al-Shīʿī entered the land of Ifrīqiya alone, with no money or men, and he kept working his stratagem until he wrested the kingdom from the hand of Abū Muḍar Ziyādat Allāh, the last of the kings of the Banū al-Aghlab over the land of Ifrīqiya. Then he summoned his master the Mahdī from the lands of the east, and he arrived, but he did not reach him except after long hardships, and he was imprisoned on the way, but the Shīʿī rescued him and handed the kingdom over to him. Then his brother Aḥmad made him regret it, saying to him, “What have you done? Why did you not keep the affair for yourself instead of this man?” So he regretted it and began to plot against the Mahdī. The Mahdī sensed that, so he sent someone secretly to kill them both in this year in the city of Raqqāda in the land of al-Qayrawān in the province of Ifrīqiya. This is a summary of what Ibn Khallikān mentioned. Ibrāhīm b. Dāwūd b. Yaʿqūb, Abū Isḥāq al-Ṣayrafī. Ibrāhīm b. Dāwūd b. Yaʿqūb, Abū Isḥāq al-Ṣayrafī: He narrated from ʿĪsā b. Ḥammād, ʿAbd al-Malik b. Shuʿayb b. al-Layth, and others, and he did not narrate except in one or two sessions. He was trustworthy, and he died in Jumādā al-Ūlā of this year. Aḥmad b. Muḥammad b. Masrūq, Abū al-ʿAbbās al-Ṭūsī. Aḥmad b. Muḥammad b. Masrūq, Abū al-ʿAbbās al-Ṭūsī: He narrated from Khalaf b. Hishām al-Bazzār, ʿAlī b. al-Madīnī, ʿAlī b. al-Jaʿd, Aḥmad b. Ibrāhīm al-Dawraqī, al-Burjulānī, and al-Zubayr b. Bakkār. From him narrated Abū ʿAmr b. al-Sammāk, al-Khaladī, Abū Shukr al-Shāfiʿī, and others. Al-Dāraquṭnī said: He is not strong; he brings problematic reports. From Aḥmad b. Muḥammad b. Masrūq, he said: I entered al-Rayy and headed for Abū Mūsā al-Dūlābī, who at that time was the most noble person mentioned. I met him, greeted him, and stayed with him in his house for three days. When I wanted to leave and stood before him to bid him farewell, he began by saying: He said: “O boy! Hospitality is three days, and anything beyond that is a charity from you [to me].” Ibn Masrūq died in Ṣafar of this year, and it has been said in the year ninety-nine. Al-Ḥasan b. ʿAlī b. Muḥammad b. Sulaymān, Abū Muḥammad al-Qaṭṭān. Al-Ḥasan b. ʿAlī b. Muḥammad b. Sulaymān, Abū Muḥammad al-Qaṭṭān – known as Ibn ʿAlawayh: He was born in Shawwāl in the year two hundred and five. He heard ʿĀṣim b. ʿAlī and others, and from him narrated al-Najjād and al-Khuṭabī. He was trustworthy, and he died in the month of Rabīʿ al-Ākhir of this year. ʿAbd Allāh b. Muḥammad b. Ṣāliḥ b. Musāwir, Abū Muḥammad al-Bakrī. ʿAbd Allāh b. Muḥammad b. Ṣāliḥ b. Musāwir, Abū Muḥammad al-Bakrī; and it is said: al-Bāhilī: From the people of Samarqand. He was one of those who devoted themselves to seeking ḥadīth and reports, traveled for that, sat with the ḥuffāẓ, wrote down from them, and narrated in the lands. From the people of Baghdad, Muḥammad b. Makhlad and Abū Bakr al-Shāfiʿī narrated from him. He was trustworthy, and he died in this year. ʿAbd al-Salām b. Sahl b. ʿĪsā, Abū ʿAlī al-Sukkarī. ʿAbd al-Salām b. Sahl b. ʿĪsā, Abū ʿAlī al-Sukkarī: He resided in Egypt and narrated there from Yaḥyā al-Ḥimmānī and ʿUbayd Allāh al-Qawārīrī. From him narrated Ibn Shanbūdh and al-Ṭabarānī. He was one of the noble and truthful people, but he deteriorated at the end of his days, and he died in the month of Rabīʿ al-Ākhir of this year. In it died Abū Barza al-Ḥāsib, whose name was al-Faḍl b. Muḥammad. In it died al-Qāsim b. al-ʿAbbās (Abū Muḥammad) al-Maʿsharī, and he was called al-Maʿsharī because he was the son of the daughter of Abū Maʿshar Najīḥ al-Madanī. He was an ascetic and a jurist. In it died Aḥmad b. Saʿīd b. Masʿūd b. ʿIṣām Abū al-ʿAbbās, and Muḥammad b. Iyās, the father of Abū Zakariyyā, author of the History of Mosul, who was good and virtuous, and he was an Azdī.
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