Tarikh (al-Tabari) 3710
The affair of al-Husayn b. Hamdan
مَنْ تُوُفِّيَ فِي سنة ثلاث وثلاثمائة مِنَ الْأَكَابِرِ وَمِمَّنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَعْيَانِ: الإمام النسائي النَّسَائِيُّ أَحْمَدُ. بْنُ شُعَيْبِ بْنِ عَلِيِّ بْنِ سِنَانِ بْنِ بَحْرِ بْنِ دِينَارٍ أَبُو عَبْدِ الرَّحْمَنِ النَّسَائِيُّ صَاحِبُ " السُّنَنِ "، الْإِمَامُ فِي عَصْرِهِ وَالْمُقَدَّمُ عَلَى أَضْرَابِهِ وَأَشْكَالِهِ وَفُضَلَاءِ دَهْرِهِ رَحَلَ إِلَى الْآفَاقِ وَاشْتَغَلَ بِسَمَاعِ الْحَدِيثِ وَالِاجْتِمَاعِ بِالْأَئِمَّةِ الْحُذَّاقِ، وَمَشَايِخُهُ الَّذِينَ رَوَى عَنْهُمْ مُشَافَهَةً فَسَمِعَ إِسْحَاقَ بْنَ إِبْرَاهِيمَ الْحَنْظَلِيَّ، وَالْحُسَيْنَ بْنَ مَنْصُورٍ، وَمُحَمَّدَ بْنَ رَافِعٍ وَأَقْرَانَهُمْ. ثُمَّ خَرَجَ إِلَى بَغْدَادَ فَأَكْثَرَ عَنْ قُتَيْبَةَ، وَانْصَرَفَ عَلَى طَرِيقِ مَرْوَ، فَكَتَبَ عَنْ عَلِيِّ بْنِ حُجْرٍ وَغَيْرِهِ، ثُمَّ تَوَجَّهَ إِلَى الْعِرَاقِ فَكَتَبَ عَنْ أَبِي كُرَيْبٍ، وَأَقْرَانِهِ، ثُمَّ دَخَلَ الشَّامَ وَمِصْرَ وَكَانَ إِمَامًا فِي الْحَدِيثِ، ثِقَةً ثَبَتًا حَافِظًا فَقِيهًا وَرَوَى عَنْهُ خَلْقٌ كَثِيرٌ وَجَمٌّ غَفِيرٌ، وَقَدْ جَمَعَ السُّنَنَ الْكَبِيرَ وَانْتَخَبَ مِنْهُ مَا هُوَ أَقَلُّ حَجْمًا مِنْهُ بِمَرَّاتٍ، وَقَدْ وَقَعَ لِي سَمَاعُ كُلٍّ مِنْهُمَا وَقَدْ أَبَانَ فِي تَصْنِيفِهِ عَنْ حِفْظٍ وَإِتْقَانٍ وَصِدْقٍ وَإِيمَانٍ وَتَوْفِيقٍ وَعَلَمٍ وَعِرْفَانٍ. قَالَ الْحَاكِمُ عَنِ الدَّارَقُطْنِيِّ: أَبُو عَبْدِ الرَّحْمَنِ النَّسَائِيُّ مُقَدَّمٌ عَلَى كُلِّ مَنْ يُذْكَرُ بِهَذَا الْعِلْمِ مَنْ أَهْلِ عَصْرِهِ، وَكَانَ يُسَمِّي كِتَابَهُ الصَّحِيحَ. وَقَالَ أَبُو عَلِيٍّ الْحَافِظُ: إِنَّ لِلنِّسَائِيِّ شَرْطًا فِي الرِّجَالِ أَشَدَّ مِنْ شَرْطِ مُسْلِمِ بْنِ الْحَجَّاجِ وَكَانَ مِنْ أَئِمَّةِ الْمُسْلِمِينَ. وَقَالَ أَيْضًا: هُوَ الْإِمَامُ فِي الْحَدِيثِ بِلَا مُدَافَعَةٍ. وَقَالَ أَبُو الْحُسَيْنِ مُحَمَّدُ بْنُ الْمُظَفَّرِ الْحَافِظُ: سَمِعْتُ مَشَايِخَنَا بِمِصْرَ يَعْتَرِفُونَ لَهُ بِالتَّقَدُّمِ وَالْإِمَامَةِ وَيَصِفُونَ مِنَ اجْتِهَادِهِ فِي الْعِبَادَةِ بِاللَّيْلِ وَالنَّهَارِ وَمُوَاظَبَتِهِ عَلَى الْحَجِّ وَالِاجْتِهَادِ. وَقَالَ غَيْرُهُ: كَانَ يَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا وَكَانَتْ لَهُ أَرْبَعُ زَوْجَاتٍ وَسُرِّيَّتَانِ وَكَانَ كَثِيرَ الْجِمَاعِ حَسَنَ الْوَجْهِ مُشْرِقَ اللَّوْنِ، قَالُوا: وَكَانَ يَقْسِمُ لِلْإِمَاءِ كَمَا يَقْسِمُ لِلْحَرَائِرِ. وَقَالَ الدَّارَقُطْنِيُّ: كَانَ أَبُو بَكْرِ بْنُ الْحَدَّادِ كَثِيرَ الْحَدِيثِ وَلَمْ يُحَدِّثْ عَنْ أَحَدٍ سِوَى النَّسَائِيِّ. وَقَالَ: رَضِيتُ بِهِ حُجَّةً بَيْنِي وَبَيْنَ اللَّهِ عَزَّ وَجَلَّ. وَقَالَ ابْنُ يُونُسَ كَانَ النَّسَائِيُّ إِمَامًا فِي الْحَدِيثِ ثِقَةً ثَبْتًا حَافِظًا. وَكَانَ خُرُوجُهُ مِنْ مِصْرَ فِي سَنَةِ ثِنْتَيْنِ وَثَلَاثِمِائَةٍ، وَقَالَ ابْنُ عَدِيٍّ سَمِعْتُ مَنْصُورًا الْفَقِيهَ وَأَحْمَدَ بْنَ مُحَمَّدِ بْنِ سَلَامَةَ الطَّحَاوِيَّ يَقُولَانِ: أَبُو عَبْدِ الرَّحْمَنِ النَّسَائِيُّ إِمَامٌ مِنْ أَئِمَّةِ الْمُسْلِمِينَ. وَكَذَلِكَ أَثْنَى عَلَيْهِ غَيْرُ وَاحِدٍ مِنَ الْأَئِمَّةِ وَشَهِدُوا لَهُ بِالْفَضْلِ وَالتَّقَدُّمِ فِي هَذَا الشَّأْنِ وَالْحِفْظِ وَالْمَعْرِفَةِ. وَقَدْ وَلِيَ الْحُكْمَ بِمَدِينَةِ حِمْصَ سَمِعْتُهُ مِنْ شَيْخِنَا الْحَافِظِ أَبِي الْحَجَّاجِ الْمِزِّيِّ - رَحْمَةُ اللَّهِ عَلَيْهِ - عَنْ رِوَايَةِ الطَّبَرَانِيِّ فِي " مُعْجَمِهِ الْأَوْسَطِ " حَيْثُ قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ شُعَيْبٍ الْحَاكِمُ بِحِمْصَ. وَذَكَرُوا أَنَّهُ كَانَ لَهُ مِنَ النِّسَاءِ أَرْبَعُ نِسْوَةٍ وَكَانَ فِي غَايَةِ الْحُسْنِ، وَجْهُهُ كَأَنَّهُ قِنْدِيلٌ، وَكَانَ يَأْكُلُ فِي كُلِّ يَوْمٍ دِيكًا، وَيَشْرَبُ عَلَيْهِ نَقِيعَ الزَّبِيبِ الْحَلَالَ، وَقَدْ قِيلَ عَنْهُ: إِنَّهُ كَانَ يُنْسَبُ إِلَيْهِ شَيْءٌ مِنَ التَّشَيُّعِ. قَالُوا: وَدَخَلَ إِلَى دِمَشْقَ فَسَأَلَهُ أَهْلُهَا أَنْ يُحَدِّثَهُمْ بِشَيْءٍ مِنْ فَضَائِلِ مُعَاوِيَةَ، فَقَالَ: أَمَا يَكْفِي مُعَاوِيَةَ أَنْ يَذْهَبَ رَأْسًا بِرَأْسٍ حَتَّى يُرْوَى لَهُ فَضَائِلُ ؟ فَقَامُوا إِلَيْهِ فَجَعَلُوا يَطْعَنُونَ فِي حِضْنَيْهِ حَتَّى أُخْرِجَ مِنَ الْمَسْجِدِ الْجَامِعِ، فَسَارَ مِنْ عِنْدِهِمْ، فَقَصَدَ مَكَّةَ فَمَاتَ بِهَا فِي هَذِهِ السَّنَةِ وَقَبْرُهُ بِهَا. هَكَذَا حَكَاهُ الْحَاكِمُ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ الْأَصْبَهَانِيِّ عَنْ مَشَايِخِهِ. وَقَالَ الدَّارَقُطْنِيُّ: كَانَ أَفْقَهَ مَشَايِخِ مِصْرَ فِي عَصْرِهِ وَأَعْرَفَهُمْ بِالصَّحِيحِ وَالسَّقِيمِ مِنَ الْآثَارِ وَأَعْرَفَهُمْ بِالرِّجَالِ، فَلَمَّا بَلَغَ هَذَا الْمَبْلَغَ حَسَدُوهُ فَخَرَجَ إِلَى الرَّمْلَةِ فَسُئِلَ عَنْ فَضَائِلِ مُعَاوِيَةَ فَأَمْسَكَ عَنْهُ فَضَرَبُوهُ فِي الْجَامِعِ، فَقَالَ: أَخْرِجُونِي إِلَى مَكَّةَ فَأَخْرَجُوهُ وَهُوَ عَلِيلٌ فَتُوُفِّيَ بِمَكَّةَ مَقْتُولًا شَهِيدًا. قَالَ الْحَاكِمُ: مَعَ مَا رُزِقَ النَّسَائِيُّ مِنَ الْفَضَائِلِ رُزِقَ الشَّهَادَةَ فِي آخِرِ عُمْرِهِ، مَاتَ بِمَكَّةَ سَنَةَ ثَلَاثٍ وَثَلَاثِمِائَةٍ. قَالَ الْحَافِظُ أَبُو بَكْرٍ مُحَمَّدُ بْنُ عَبْدِ الْغَنِيِّ بْنِ نُقْطَةَ فِي " تَقْيِيدِهِ ": نَقَلْتُ مِنْ خَطِّ أَبِي عَامِرٍ مُحَمَّدِ بْنِ سَعْدُونَ الْعَبْدَرِيِّ الْحَافِظِ: مَاتَ أَبُو عَبْدِ الرَّحْمَنِ النَّسَائِيُّ بِالرَّمْلَةِ مَدِينَةِ فِلَسْطِينَ يَوْمَ الْإِثْنَيْنِ لِثَلَاثَ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ صَفَرٍ سَنَةَ ثَلَاثٍ وَثَلَاثِمِائَةٍ، وَدُفِنَ بِبَيْتِ الْمَقْدِسِ. وَحَكَى ابْنُ خَلِّكَانَ فِي " الْوَفَيَاتِ " أَنَّهُ تُوُفِّيَ فِي شَعْبَانَ مِنْ هَذِهِ السَّنَةِ، وَأَنَّهُ إِنَّمَا صَنَّفَ " الْخَصَائِصَ " فِي فَضْلِ عَلِيٍّ وَأَهْلِ الْبَيْتِ لِأَنَّهُ رَأَى أَهْلَ دِمَشْقَ حِينَ قَدِمَهَا فِي سَنَةِ ثِنْتَيْنِ وَثَلَاثِمِائَةٍ عِنْدَهُمْ نُفْرَةٌ مِنْ عَلِيٍّ وَسَأَلُوهُ عَنْ مُعَاوِيَةَ فَقَالَ مَا قَالَ، فَدَفَعُوهُ فِي حِضْنَيْهِ فَمَاتَ، وَهَكَذَا ذَكَرَ ابْنُ يُونُسَ وَأَبُو جَعْفَرٍ الطَّحَاوِيُّ أَنَّهُ تُوُفِّيَ بِفِلَسْطِينَ فِي صِفْرٍ مِنْ هَذِهِ السَّنَةِ وَكَانَ مَوْلِدُ النَّسَائِيِّ فِي سَنَةِ خَمْسَ عَشْرَةَ أَوْ أَرْبَعَ عَشْرَةَ وَمِائَتَيْنِ تَقْرِيبًا عَنْ قَوْلِهِ رَحِمَهُ اللَّهُ، فَكَانَ عُمُرُهُ ثَمَانِيًا وَثَمَانِينَ سَنَةً. أَبُو عَلِيٍّ الْجُبَّائِيُّ أَبُو عَلِيٍّ الْجُبَّائِيُّ . شَيْخُ الْمُعْتَزِلَةِ وَهُوَ مُحَمَّدُ بْنُ عَبْدِ الْوَهَّابِ شَيْخُ الطَّائِفَةِ الْمُعْتَزِلَةِ فِي زَمَانِهِ، وَعَلَيْهِ اشْتَغَلَ أَبُو الْحَسَنِ الْأَشْعَرِيُّ ثُمَّ رَجَعَ عَنْهُ، وَلِلْجُبَّائِيِّ تَفْسِيرٌ حَافِلٌ مُطَوَّلٌ، لَهُ فِيهِ اخْتِيَارَاتٌ غَرِيبَةٌ فِي التَّفْسِيرِ، وَقَدْ رَدَّ عَلَيْهِ الشَّيْخُ أَبُو الْحَسَنِ الْأَشْعَرِيُّ فِيهِ، وَقَالَ: كَأَنَّ الْقُرْآنَ نَزَلَ بِلُغَةِ أَهْلِ جُبَّاءَ. كَانَ مَوْلِدُ الشَّيْخِ أَبِي عَلِيٍّ فِي سَنَةِ خَمْسٍ وَثَلَاثِينَ وَمِائَتَيْنِ، وَمَاتَ فِي هَذِهِ السَّنَةِ. ابْنُ بَسَّامٍ الشَّاعِرُ ابْنُ بَسَّامٍ الشَّاعِرُ . أَبُو الْحُسَيْنِ عَلِيُّ بْنُ أَحْمَدَ بْنِ مَنْصُورِ بْنِ نَصْرِ بْنِ بَسَّامٍ الْبَسَّامِيُّ الشَّاعِرُ الْمُطْبِقُ لِلْهِجَاءِ فَلَمْ يَتْرُكْ أَحَدًا حَتَّى هَجَاهُ حَتَّى أَبَاهُ وَأُمَّهُ أُمَامَةَ بِنْتَ حَمْدُونَ النَّدِيمِ وَقَدْ أَوْرَدَ لَهُ ابْنُ خَلِّكَانَ أَشْيَاءَ كَثِيرَةً مِنْ شِعْرِهِ فَمِنْ ذَلِكَ قَوْلُهُ فِي تَخْرِيبِ الْمُتَوَكِّلِ قَبْرَ الْحُسَيْنِ بْنِ عَلِيٍّ وَأَمْرِهِ بِأَنْ يُزْرَعَ وَيُمْحَى رَسْمُهُ، وَكَانَ شَدِيدَ التَّحَامُلِ عَلَى عَلِيٍّ وَوَلَدِهِ، فَلَمَّا وَقَعَ مَا ذَكَرْنَاهُ، وَكَانَ ذَلِكَ سَنَةَ سِتٍّ وَثَلَاثِينَ وَمِائَتَيْنِ قَالَ ابْنُ بَسَّامٍ هَذَا فِي ذَلِكَ: تَاللَّهِ إِنْ كَانَتْ أُمَيَّةُ قَدْ أَتَتْ قَتْلَ ابْنِ بِنْتِ نَبِيِّهَا مَظْلُومًا فَلَقَدْ أَتَاهُ بَنُو أَبِيهِ بِمِثْلِهِ هَذَا لَعَمْرُكَ قَبْرُهُ مَهْدُومًا أَسِفُوا عَلَى أَنْ لَا يَكُونُوا شَارَكُوا فِي قَتْلِهِ فَتَتَبَّعُوهُ رَمِيمَا أَحْمَدُ بْنُ عُمَرَ بْنِ الْمُهَلَّبِ، أَبُو الطَّيِّبِ الْبَزَّازُ الْبَغْدَادِيُّ أَحْمَدُ بْنُ عُمَرَ بْنِ الْمُهَلَّبِ، أَبُو الطَّيِّبِ الْبَزَّازُ الْبَغْدَادِيُّ : تُوُفِّيَ بِمِصْرَ فِي رَبِيعٍ الْآخِرِ مِنْ هَذِهِ السَّنَةِ. أَحْمَدُ بْنُ عَلِيِّ بْنِ أَحْمَدَ، أَبُو الطَّيِّبِ الْمَادْرَائِيُّ الْكَاتِبُ أَحْمَدُ بْنُ عَلِيِّ بْنِ أَحْمَدَ، أَبُو الطَّيِّبِ الْمَادْرَائِيُّ الْكَاتِبُ: وُلِدَ بِسَامُرَّاءَ وَقَدِمَ بِهِ [مِصْرَ] صَغِيرًا وَأَكْثَرَ مِنْ كِتَابَةِ الْحَدِيثِ، وَكَانَ يَتَدَيَّنُ، وَوَلِيَ خَرَاجَ مِصْرَ وَتُوُفِّيَ [بِهَا] فِي جُمَادَى الْآخِرَةِ مِنْ هَذِهِ السَّنَةِ. جَعْفَرُ بْنُ مُحَمَّدِ بْنِ عِيسَى، أَبُو الْفَضْلِ الْمَعْرُوفُ بِالْقُبُورِيِّ جَعْفَرُ بْنُ مُحَمَّدِ بْنِ عِيسَى، أَبُو الْفَضْلِ الْمَعْرُوفُ بِالْقُبُورِيِّ : حَدَّثَ عَنْ سُوَيْدِ بْنِ سَعِيدٍ رَوَى عَنْهُ الشَّافِعِيُّ وَابْنُ الصَّوَّافِ وَكَانَ ثِقَةً. تُوُفِّيَ فِي رَبِيعٍ الْآخِرِ مِنْ هَذِهِ السَّنَةِ. الْحَسَنُ بْنُ سُفْيَانَ الْحَسَنُ بْنُ سُفْيَانَ بْنِ عَامِرِ بْنِ عَبْدِ الْعَزِيزِ بْنِ النُّعْمَانِ بْنِ عَطَاءٍ، أَبُو الْعَبَّاسِ الشَّيْبَانِيُّ النَّسْوِيُّ: مُحَدِّثُ خُرَاسَانَ فِي عَصْرِهِ، رَحَلَ الْبُلْدَانَ وَسَمِعَ الْكَثِيرَ، فَسَمِعَ بِخُرَاسَانَ حِبَّانَ بْنَ مُوسَى، وَإِسْحَاقَ بْنَ إِبْرَاهِيمَ، وَقُتَيْبَةَ، وَعَلِيَّ بْنَ حُجْرٍ فِي آخَرِينَ، وَسَمِعَ بِبَغْدَادَ أَحْمَدَ بْنَ حَنْبَلٍ، وَيَحْيَى بْنَ مَعِينٍ، وَأَبَا خَيْثَمَةَ فِي آخَرِينَ، وَسَمِعَ بِالْبَصْرَةِ أَبَا كَامِلٍ، وَهُدْبَةَ، وَشَيْبَانَ بْنَ فَرُّوخٍ فِي آخَرِينَ. وَسَمِعَ بِالْكُوفَةِ مِنْ أَبِي بَكْرِ بْنِ أَبِي شَيْبَةَ فِي آخَرِينَ، وَبِالْحِجَازِ إِبْرَاهِيمَ بْنَ الْمُنْذِرِ الْحِزَامِيَّ فِي آخَرِينَ، وَبِمِصْرَ هَارُونَ بْنَ سَعِيدٍ الْأَيْلِيَّ، وَأَبَا طَاهِرٍ، وَحَرْمَلَةَ فِي آخَرِينَ، وَبِالشَّامِ صَفْوَانَ بْنَ صَالِحٍ، وَهِشَامَ بْنَ خَالِدٍ، وَالْمُسَيَّبَ بْنَ وَاضِحٍ، وَهِشَامَ بْنَ عَمَّارٍ [فِي آخَرِينَ] وَصَنَّفَ "الْمُسْنَدَ الْكَبِيرَ" "وَالْجَامِعَ" [وَ] "الْمُعْجَمَ" وَرَوَى مُصَنَّفَاتِ ابْنِ الْمُبَارَكِ، وَتَفَقَّهَ عَلَى أَبِي ثَوْرٍ، وَكَانَ يُفْتِي عَلَى مَذْهَبِهِ، وَأَخَذَ الْأَدَبَ عَنْ أَصْحَابِ النَّضْرِ بْنِ شُمَيْلٍ، وَإِلَيْهِ كَانَتِ الرِّحْلَةُ بِخُرَاسَانَ. وعن أَبُو الْحَسَنِ الصَّفَّارُ الْفَقِيهُ، قَالَ: كُنَّا عِنْدَ الْحَسَنِ بْنِ سُفْيَانَ النَّسْوِيِّ، وَقَدِ اجْتَمَعَ [لَدَيْهِ] طَائِفَةٌ مِنْ أَهْلِ الْفَضْلِ ارْتَحَلُوا إِلَيْهِ مِنَ الْبِلَادِ الْبَعِيدَةِ مُخْتَلِفِينَ إِلَى مَجْلِسِهِ لِاقْتِبَاسِ الْعِلْمِ وَكِتَابَةِ الْحَدِيثِ، فَخَرَجَ يَوْمًا إِلَى مَجْلِسِهِ الَّذِي كَانَ يُمْلَى فِيهِ الْحَدِيثُ، فَقَالَ: اسْمَعُوا مَا أَقُولُ لَكُمْ قَبْلَ أَنْ نَشْرَعَ فِي الْإِمْلَاءِ، قَدْ عَلِمْنَا أَنَّكُمْ طَائِفَةٌ مِنْ أَبْنَاءِ النِّعَمِ وَأَهْلِ الْفَضْلِ، هَجَرْتُمْ أَوْطَانَكُمْ وَفَارَقْتُمْ دِيَارَكُمْ وَأَصْحَابَكُمْ فِي طَلَبِ الْعِلْمِ وَاسْتِفَادَةِ الْحَدِيثِ، فَلَا يَخْطِرْنَ بِبَالِكُمْ أَنَّكُمْ قَضَيْتُمْ بِهَذَا التَّجَشُّمِ لِلْعِلْمِ حَقًّا، أَوْ أَدَّيْتُمْ بِمَا تَحَمَّلْتُمْ مِنَ الْكُلَفِ وَالْمَشَقَّةِ مِنْ فُرُوضِهِ فَرْضًا فَإِنِّي أُحَدِّثُكُمْ [بِبَعْضِ] مَا تَحَمَّلْتُهُ فِي طَلَبِ الْعِلْمِ مِنَ الْمَشَقَّةِ وَالْجُهْدِ، وَمَا كَشَفَ اللَّهُ سُبْحَانَهُ وَتَعَالَى عَنِّي وَعَنْ أَصْحَابِي بِبَرَكَةِ الْعِلْمِ وَصَفْوِ الْعَقِيدَةِ مِنَ الضِّيقِ وَالضَّنْكِ، اعْلَمُوا أَنِّي كُنْتُ فِي عُنْفُوَانِ شَبَابِي ارْتَحَلْتُ مِنْ وَطَنِي لِطَلَبِ الْعِلْمِ وَاسْتِمْلَاءِ الْحَدِيثِ، فَاتَّفَقَ حُصُولِي بِأَقْصَى الْمَغْرِبِ، وَدُخُولِي مِصْرَ فِي سَبْعَةِ نَفَرٍ مِنْ أَصْحَابِي طَلَبَةِ الْعِلْمِ وَسَامِعِي الْحَدِيثِ، وَكُنَّا نَخْتَلِفُ إِلَى شَيْخٍ كَانَ أَرْفَعَ أَهْلِ عَصْرِهِ فِي الْعِلْمِ مَنْزِلَةً وَأَرْوَاهُمْ لِلْحَدِيثِ وَأَعْلَاهُمْ إِسْنَادًا، وَأَصَحَّهُمْ رِوَايَةً، وَكَانَ يُمْلِي عَلَيْنَا كُلَّ يَوْمٍ مِقْدَارًا يَسِيرًا مِنَ الْحَدِيثِ، حَتَّى طَالَتِ الْمُدَّةُ وَخَفَّتِ النَّفَقَةُ وَدَعَتْنَا الضَّرُورَةُ إِلَى بَيْعِ مَا صَحِبْنَا مِنْ ثَوْبٍ وَخِرْقَةٍ إِلَى أَنْ لَمْ يَبْقَ لَنَا مَا كُنَّا نَرْجُو بِهِ حُصُولَ قُوتِ يَوْمٍ، وَطَوَيْنَا ثَلَاثَةَ أَيَّامٍ بِلَيَالِيهِنَّ لَمْ يَذُقْ أَحَدٌ مِنَّا فِيهَا شَيْئًا، وَأَصْبَحْنَا فِي بَكَرَةِ الْيَوْمِ الرَّابِعِ بِحَيْثُ لَا حَرَاكَ بِأَحَدٍ مِنَّا مِنَ الْجُوعِ، وَأَحْوَجَتِ الضَّرُورَةُ إِلَى كَشْفِ قِنَاعِ الْحِشْمَةِ وَبَذْلِ الْوَجْهِ لِلسُّؤَالِ، فَلَمْ تَسْمَحْ بِذَلِكَ أَنْفُسُنَا وَلَمْ تَطِبْ قُلُوبُنَا، وَأَنِفَ كُلُّ وَاحِدٍ مِنَّا مِنْ ذَلِكَ، وَالضَّرُورَةُ تُحْوِجُ إِلَى السُّؤَالِ عَلَى كُلِّ حَالٍ، فَوَقَعَ اخْتِيَارُ الْجَمَاعَةِ عَلَى كَتَبَةِ رِقَاعٍ بِأَسْمَائِنَا وَإِرْسَالِهَا رُقْعَةً فِي الْمَاءِ، فَمَنِ ارْتَفَعَ اسْمُهُ كَانَ هُوَ الْقَائِمَ بِالسُّؤَالِ وَاسْتِمَاحَةِ الْقُوتِ لِنَفْسِهِ وَلِجَمِيعِ أَصْحَابِهِ، فَارْتَفَعَتِ الرُّقْعَةُ الَّتِي اشْتَمَلَتْ عَلَى اسْمِي، فَتَحَيَّرْتُ وَدُهِشْتُ وَلَمْ تُسَامِحْنِي نَفْسِي بِالْمَسْأَلَةِ وَاحْتِمَالِ الْمَذَلَّةِ، فَعَدَلْتُ إِلَى زَاوِيَةٍ [مِنَ] الْمَسْجِدِ أُصَلِّي رَكْعَتَيْنِ طَوِيلَتَيْنِ وَأَدْعُو اللَّهَ سُبْحَانَهُ وَتَعَالَى بِأَسْمَائِهِ الْعِظَامِ، وَكَلِمَاتِهِ الرَّفِيعَةِ لِكَشْفِ الضُّرِّ وَسِيَاقَةِ الْفَرَجِ فَلَمْ أَفْرُغْ مِنَ الصَّلَاةِ حَتَّى دَخَلَ الْمَسْجِدَ شَابٌّ حَسَنُ الْوَجْهِ نَظِيفُ الثَّوْبِ طَيِّبُ الرَّائِحَةِ يَتْبَعُهُ خَادِمٌ فِي يَدِهِ مِنْدِيلٌ، فَقَالَ: مَنْ مِنْكُمُ الْحَسَنُ بْنُ سُفْيَانَ؟ فَرَفَعْتُ رَأْسِي مِنَ السَّجْدَةِ، وَقُلْتُ: أَنَا الْحَسَنُ بْنُ سُفْيَانَ فَمَا الْحَاجَةُ؟ فَقَالَ: إِنَّ الْأَمِيرَ ابْنَ طُولُونَ صَاحِبِي يُقْرِئُكُمُ السَّلَامَ وَالتَّحِيَّةَ وَيَعْتَذِرُ إِلَيْكُمْ مِنَ الْغَفْلَةِ عَنْ تَفَقُّدِ أَحْوَالِكُمْ، وَالتَّقْصِيرِ الْوَاقِعِ فِي رِعَايَةِ حُقُوقِكُمْ، وَقَدْ بَعَثَ بِمَا يَكْفِي نَفَقَةَ الْوَقْتِ، وَهُوَ زَائِرُكُمْ غَدًا بِنَفْسِهِ وَمُعْتَذِرٌ إِلَيْكُمْ بِلَفْظِهِ، وَوَضَعَ بَيْنَ يَدَيْ كُلِّ وَاحِدٍ مُنَاصَرَةً فِيهَا مِائَةُ دِينَارٍ، فَتَعَجَّبْنَا مِنْ ذَلِكَ وَتَحَيَّرْنَا جِدًّا، وَقُلْتُ لِلشَّابِّ مَا الْقِصَّةُ فِي هَذَا؟ فَقَالَ: [أَنَا أَحَدُ خَدَمِ الْأَمِيرِ ابْنِ طُولُونَ الْمُخْتَصِّينَ بِهِ دَخَلْتُ عَلَيْهِ بُكْرَةَ يَوْمِي هَذَا مُسْلِمًا فِي جُمْلَةِ أَصْحَابِي] فَقَالَ الْأَمِيرُ لِي: إِنِّي أُحِبُّ أَنْ أَخْلُوَ يَوْمِي هَذَا فَانْصَرِفُوا أَنْتُمْ إِلَى مَنَازِلِكُمْ، فَانْصَرَفْتُ [أَنَا] وَالْقَوْمُ، فَلَمَّا عُدْتُ إِلَى مَنْزِلِي لَمْ يَسْتَوِ قُعُودِي حَتَّى أَتَانِي رَسُولُ الْأَمِيرِ مُسْرِعًا مُسْتَعْجِلًا يَطْلُبُنِي حَثِيثًا، فَأَجَبْتُهُ مُسْرِعًا فَوَجَدْتُهُ مُنْفَرِدًا فِي بَيْتٍ وَاضِعًا يَمِينَهُ عَلَى خَاصِرَتِهِ لِوَجَعٍ مُمْضٍ اعْتَرَاهُ فِي دَاخِلِ حَشَاهُ فَقَالَ لِي: أَتَعْرِفُ الْحَسَنَ بْنَ سُفْيَانَ وَأَصْحَابَهُ؟ فَقُلْتُ: لَا، فَقَالَ: اقْصِدِ الْمَحَلَّةَ الْفُلَانِيَّةَ وَالْمَسْجِدَ الْفُلَانِيَّ، وَاحْمِلْ هَذِهِ الصُّرَرَ وَسَلِّمْهَا إِلَيْهِ وَإِلَى أَصْحَابِهِ، فَإِنَّهُمْ مُنْذُ ثَلَاثَةِ أَيَّامٍ جِيَاعٍ بِحَالَةٍ صَعْبَةٍ، وَمَهَّدَ عُذْرِي لَدَيْهِمْ وَعَرَّفَهُمْ أَنِّي صَبِيحَةَ الْغَدِ زَائِرُهُمْ وَمُعْتَذِرٌ شِفَاهًا إِلَيْهِمْ، فَقَالَ الشَّابُّ وَسَأَلْتُهُ عَنِ السَّبَبِ الَّذِي دَعَاهُ إِلَى هَذَا فَقَالَ: دَخَلْتُ إِلَى هَذَا الْبَيْتِ مُنْفَرِدًا عَلَى أَنْ أَسْتَرِيحَ سَاعَةً، فَلَمَّا هَدَأَتْ عَيْنِي رَأَيْتُ فِي الْمَنَامِ فَارِسًا فِي الْهَوَاءِ مُتَمَكِّنًا تَمَكَّنَ مِنْ أَنْ يَمْشِيَ عَلَى بِسَاطِ الْأَرْضِ وَبِيَدِهِ رُمْحٌ فَجَعَلْتُ أَنْظُرُ إِلَيْهِ مُتَعَجِّبًا حَتَّى نَزَلَ إِلَى بَابِ هَذَا الْبَيْتِ، وَوَضَعَ سَافِلَةَ رُمْحِهِ عَلَى خَاصِرَتِي، وَقَالَ: قُمْ أَدْرِكِ الْحَسَنَ بْنَ سُفْيَانَ وَأَصْحَابَهُ، قُمْ فَأَدْرِكْهُمْ [قُمْ فَأَدْرِكْهُمْ] فَإِنَّهُمْ مُنْذُ ثَلَاثَةِ أَيَّامٍ جِيَاعٌ فِي الْمَسْجِدِ الْفُلَانِيِّ، فَقُلْتُ لَهُ: مَنْ أَنْتَ؟ فَقَالَ [أَنَا] رِضْوَانُ صَاحِبُ الْجَنَّةِ، وَمُنْذُ أَصَابَتْ سَافِلَةُ رُمْحِهِ خَاصِرَتِي أَصَابَنِي وَجَعٌ شَدِيدٌ لَا حَرَاكَ لِي مَعَهُ، فَعَجَّلَ إِيصَالَ هَذَا الْمَالِ إِلَيْهِمْ لِيَزُولَ هَذَا الْوَجَعُ عَنِّي. قَالَ الْحَسَنُ: فَتَعَجَّبْنَا مِنْ ذَلِكَ وَشَكَرْنَا اللَّهَ تَعَالَى وَأَصْلَحَنَا أَحْوَالَنَا وَلَمْ تَطِبْ نُفُوسُنَا بِالْمَقَامِ لِئَلَّا يَزُورَنَا الْأَمِيرُ، وَلِئَلَّا تَطَّلِعَ النَّاسُ عَلَى أَسْرَارِنَا فَيَكُونَ ذَلِكَ سَبَبَ ارْتِفَاعِ اسْمٍ وَانْبِسَاطِ جَاهٍ، وَيَتَّصِلُ ذَلِكَ بِنَوْعٍ مِنَ الرِّيَاءِ وَالسُّمْعَةِ، فَخَرَجْنَا تِلْكَ اللَّيْلَةَ مِنْ مِصْرَ وَأَصْبَحَ كُلُّ وَاحِدٍ مِنَّا وَاحِدَ عَصْرِهِ وَقَرِيعَ دَهْرِهِ فِي الْعِلْمِ وَالْفَضْلِ، فَلَمَّا أَصْبَحَ الْأَمِيرُ ابْنُ طُولُونَ جَاءَ لِزِيَارَتِنَا، فَأَخْبَرَ بِخُرُوجِنَا، فَأَمَرَ بِابْتِيَاعِ تِلْكَ الْمَحَلَّةِ بِأَسْرِهَا وَأَوْقَفَهَا عَلَى ذَلِكَ الْمَسْجِدِ وَعَلَى مَنْ يَنْزِلُ بِهِ مِنَ الْغُرَبَاءِ وَأَهْلِ الْفَضْلِ وَطَلَبَةِ الْعِلْمِ نَفَقَةً لَهُمْ حَتَّى لَا تَخْتَلَّ أُمُورُهُمْ وَلَا يُصِيبُهُمُ الْخَلَلُ مَا أَصَابَنَا، وَذَلِكَ كُلُّهُ لِقُوَّةِ الدِّينِ، وَصَفْوِ الِاعْتِقَادِ وَاللَّهُ سُبْحَانَهُ وَتَعَالَى وَلِيُّ التَّوْفِيقِ. وعن أَبَا بَكْرٍ مُحَمَّدَ بْنَ دَاوُدَ بْنِ سُلَيْمَانَ، قال: كُنَّا عِنْدَ الْحَسَنِ بْنِ سُفْيَانَ فَدَخَلَ عَلَيْهِ أَبُو بَكْرٍ مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ خُزَيْمَةَ، وَأَبُو عَمْرٍو الْحِيرِيُّ، وَأَبُو بَكْرٍ أَحْمَدُ بْنُ عَلِيٍّ الْحَافِظُ، فَقَالَ لَهُ أَبُو بَكْرِ بْنُ عَلِيٍّ: قَدْ كَتَبْتُ لِلْأُسْتَاذِ أَبِي بَكْرٍ مُحَمَّدِ بْنِ إِسْحَاقَ هَذَا الطَّرِيقَ مِنْ حَدِيثِكَ. فَقَالَ: هَاتِ وَاقْرَأْ، فَأَخَذَ يَقْرَأُ فَلَمَّا قَرَأَ أَحَادِيثَ أَدْخَلَ إِسْنَادًا مِنْهَا فِي إِسْنَادٍ، فَرَدَّهُ الْحَسَنُ إِلَى الصَّوَابِ، فَلَمَّا كَانَ بَعْدَ سَاعَةٍ أَدْخَلَ إِسْنَادًا فِي إِسْنَادٍ فَرَدَّهُ الْحَسَنُ إِلَى الصَّوَابِ فَلَمَّا كَانَ بَعْدَ سَاعَةٍ أَدْخَلَ إِسْنَادًا فِي إِسْنَادٍ، فَرَدَّهُ إِلَى الصَّوَابِ، وَقَالَ لَهُ فِي الثَّالِثَةِ: يَا هَذَا لَا تَفْعَلْ، فَقَدِ احْتَمَلْتُكَ مَرَّتَيْنِ، وَهَذِهِ الثَّالِثَةُ وَأَنَا ابْنُ تِسْعِينَ سَنَةً فَاتَّقِ اللَّهَ فِي الْمَشَايِخِ، فَرُبَّمَا اسْتُجِيبَتْ فِيكَ دَعْوَةٌ. فَقَالَ لَهُ أَبُو بَكْرِ بْنُ إِسْحَاقَ: مَهْ، لَا تُؤْذِ الشَّيْخَ. فَقَالَ أَبُو بَكْرِ [بْنُ عَلِيٍّ: إِنَّمَا] أَرَدْتُ أَنْ يَعْلَمَ الْأُسْتَاذُ أَنَّ أَبَا الْعَبَّاسِ يَعْرِفُ حَدِيثَهُ، قَالَ الْحَاكِمُ: وَسَمِعْتُ أَبَا عَمْرِو بْنَ أَبِي جَعْفَرٍ، يَقُولُ: سَمِعْتُ [أَبَا بَكْرِ بْنَ عَلِيٍّ الرَّازِيَّ يَقُولُ فِي حَيَاةِ الْحَسَنِ بْنِ سُفْيَانَ: لَيْسَ لِلْحَسَنِ فِي الدُّنْيَا نَظِيرٌ. قَالَ الْحَاكِمُ: وَسَمِعْتُ أَبَا عَبْدِ اللَّهِ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ الصَّفَّارَ، يَقُولُ: سَمِعْتُ] الْحَسَنَ بْنَ سُفْيَانَ يَقُولُ كُلَّمَا وَرَدَ فِي الْحَدِيثِ الْعَبْسِيِّ فَهُوَ كُوفِيٌّ، وَكُلَّمَا وَرَدَ الْعَيْشِيُّ فَهُوَ بَصْرِيٌّ، وَكُلَّمَا وَرَدَ الْعَنْسِيُّ فَهُوَ مِصْرِيٌّ، تُوُفِّيَ الْحَسَنُ بْنُ سُفْيَانَ فِي هَذِهِ السَّنَةِ. رُوَيْمُ بْنُ أَحْمَدَ رُوَيْمُ بْنُ أَحْمَدَ، وَقِيلَ: ابْنُ مُحَمَّدِ بْنِ رُوَيْمِ بْنِ يَزِيدَ : وَفِي كُنْيَتِهِ ثَلَاثَةُ أَقْوَالٍ: أَبُو الْحَسَنِ، وَأَبُو الْحُسَيْنِ، وَأَبُو مُحَمَّدٍ، وَكَانَ عَالِمًا [بِالْقُرْآنِ وَمَعَانِيهِ وَكَانَ] يَتَفَقَّهُ لِدَاوُدَ بْنِ عَلِيٍّ. وعن مُحَمَّدُ بْنُ الْحُسَيْنِ السُّلَمِيُّ، قَالَ: سَمِعْتُ أَحْمَدَ بْنَ إِبْرَاهِيمَ يَحْكِي، عَنْ أَبِي عَمْرٍو الزَّجَّاجِيِّ، قَالَ: نَهَانِي الْجُنَيْدُ أَنْ أَدْخُلَ عَلَى رُوَيْمٍ، فَدَخَلْتُ عَلَيْهِ يَوْمًا وَكَانَ قَدْ دَخَلَ فِي شَيْءٍ مِنْ أُمُورِ السُّلْطَانِ، فَدَخَلَ عَلَيْهِ الْجُنَيْدُ فَرَآنِي عِنْدَهُ، فَلَمَّا خَرَجْنَا، قَالَ لِي الْجُنَيْدُ: كَيْفَ رَأَيْتُهُ يَا خُرَاسَانِيُّ؟ قُلْتُ: لَا أَدْرِي، قَالَ: إِنَّ النَّاسَ يَتَوَهَّمُونَ أَنَّ هَذَا نُقْصَانٌ فِي حَالِهِ وَوَقْتِهِ وَمَا كَانَ رُوَيْمٌ أَعْمَرَ وَقْتًا مِنْهُ فِي هَذِهِ الْأَيَّامِ، وَلَقَدْ كُنْتُ أَصْحَبُهُ بِالشُّونِيزِيَّةِ فِي حَالِهِ الْأَوَّلِ، وَكُنْتُ مَعَهُ فِي خِرْقَتَيْنِ، وَهُوَ السَّاعَةُ أَشَدُّ فَقْرًا مِنْهُ فِي تِلْكَ الْحَالَةِ، وَفَى تِلْكَ الْأَيَّامِ. وعَنْ أَبُو إِسْحَاقَ إِبْرَاهِيمُ بْنُ أَحْمَدَ بْنِ مُحَمَّدٍ الطَّبَرِيُّ، قَالَ: سَمِعْتُ جَعْفَرًا الْخَلَدِيَّ، يَقُولُ: مَنْ أَرَادَ [أَنْ] يَسْتَكْتِمَ سِرًّا فَلْيَسْتَكْتِمْ كَمَا فَعَلَ رُوَيْمٌ كَتَمَ حُبَّ الدُّنْيَا أَرْبَعِينَ سَنَةً، فَقِيلَ لَهُ: كَيْفَ؟ قَالَ: كَانَ يَتَصَوَّفُ أَرْبَعِينَ سَنَةً، فَوُلِيَ بَعْدَ ذَلِكَ إِسْمَاعِيلُ بْنُ إِسْحَاقَ الْقَاضِي قَضَاءَ بَغْدَادَ، وَكَانَتْ بَيْنَهُمَا مَوَدَّةٌ مُؤَكَّدَةٌ فَجَذَبَهُ إِلَيْهِ [وَجَعَلَهُ] وَكِيلًا عَلَى بَابِهِ، فَتَرَكَ التَّصَوُّفَ وَلَبِسَ الْخَزَّ وَالْقَصَبَ وَالدُّبَيْقِيَّ، وَرَكِبَ وَأَكْلَ الطَّيِّبَاتِ وَبَنَى الدُّورَ، وَإِذَا هُوَ كَانَ يَكْتُمُ حُبَّ الدُّنْيَا لَمَّا لَمْ يَجِدْهَا، فَلَمَّا وَجَدَهَا أَظْهَرَ مَا كَانَ يَكْتُمُ مِنْ حُبِّهَا. وَتُوُفِّيَ رُوَيْمٌ فِي هَذِهِ السَّنَةِ. زُهَيْرُ بْنُ صَالِحِ بْنِ أَحْمَدَ بْنِ حَنْبَلٍ زُهَيْرُ بْنُ صَالِحِ بْنِ أَحْمَدَ بْنِ حَنْبَلٍ : حَدَّثَ عَنْ أَبِيهِ، رَوَى عَنْهُ النَّجَّادُ، قَالَ الدَّارَقُطْنِيُّ: هُوَ ثِقَةٌ. [وَ] تُوُفِّيَ فِي رَبِيعٍ الْأَوَّلِ مِنْ هَذِهِ السَّنَةِ وَهُوَ حَدَثٌ. عُمَرُ بْنُ أَيُّوبَ إِسْمَاعِيلَ بْنِ مَالِكٍ عُمَرُ بْنُ أَيُّوبَ إِسْمَاعِيلَ بْنِ مَالِكٍ، أَبُو حَفْصٍ السَّقْطِيُّ: سَمِعَ بِشْرَ بْنَ الْوَلِيدِ، وَدَاوُدَ بْنَ رَشِيدٍ، وَعُثْمَانَ أَبِي شَيْبَةَ. رَوَى عَنْهُ الْخُطَبِيُّ، وَابْنُ الصَّوَّافِ، وَكَانَ شَيْخًا صَالِحًا ثِقَةً. تُوُفِّيَ فِي جُمَادَى الْأُولَى مِنْ هَذِهِ السَّنَةِ. مُحَمَّدُ بْنُ إِبْرَاهِيمَ، أَبُو جَعْفَرٍ الْغَزَّالُ مُحَمَّدُ بْنُ إِبْرَاهِيمَ، أَبُو جَعْفَرٍ الْغَزَّالُ، يُلَقَّبُ سِمْسِمَةَ : حَدَّثَ عَنْ [مُحَمَّدِ بْنِ ] عَبْدِ اللَّهِ بْنِ الْمُبَارَكِ الْمُخَرِّمِيُّ. [وَ] رَوَى عَنْهُ الْإِسْمَاعِيلَيُّ. وَتُوُفِّيَ فِي نِصْفِ رَجَبٍ مِنْ هَذِهِ السَّنَةِ يَوْمَ الْجُمْعَةِ. مُحَمَّدُ بْنُ الْحَسَنِ بْنِ الْعَلَاءِ، أَبُو عَبْدِ اللَّهِ السِّمْسَارُ مُحَمَّدُ بْنُ الْحَسَنِ بْنِ الْعَلَاءِ، أَبُو عَبْدِ اللَّهِ السِّمْسَارُ، يُعْرَفُ بِالْخَوَاتِمِيِّ : حَدَّثَ عَنْ أَبِي بَكْرِ بْنِ أَبِي شَيْبَةَ، وَغَيْرِهِ. وَكَانَ ثِقَةً. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. مُحَمَّدُ بْنُ خَالِدٍ الْآجُرِّيُّ مُحَمَّدُ بْنُ خَالِدٍ الْآجُرِّيُّ : كَانَ عَبْدًا صَالِحًا، وعن مُحَمَّدُ بْنُ خَالِدٍ الْآجُرِّيُّ، قَالَ: كُنْتُ أَعْمَلُ الْآجُرِّ فَبَيْنَمَا أَنَا [كَنْتُ] أَمْشِي بَيْنَ الْأَشْرَاجِ الْمَضْرُوبَةِ إِذَا سَمِعْتَ شَرَجًا يَقُولُ لِشَرَجٍ: "عَلَيْكَ السَّلَامُ اللَّيْلَةَ أُدْخِلَ النَّارَ" قَالَ: فَنَهَيْتُ الْأُجَرَاءَ أَنْ يَطْرَحُوهَا فِي النَّارِ، وَصَارَتِ الْكُتَلُ بَاقِيَةً عَلَى حَالِهَا وَمَا عَمِلَتْ بَعْدَ ذَلِكَ. وَفِيهَا تُوُفِّيَ أَبُو بَكْرٍ مُحَمَّدُ بْنُ عَيْنُونَةَ أَبُو بَكْرٍ مُحَمَّدُ بْنُ عَيْنُونَةَ بِنَصِيبِينَ، وَكَانَ يَتَوَلَّى أَعْمَالَ الْخَرَاجِ وَالضِّيَاعِ بِدِيَارِ رَبِيعَةَ، وَلَمَّا تُوُفِّيَ وَلِيَ ابْنُهُ الْحَسَنُ مَكَانَهُ. ( وَفِيهَا تُوُفِّيَ
Translation
✧ Those who died in the year 303 [AH] among the notables: Al-Imām al-Nasāʾī: Aḥmad b. Shuʿayb b. ʿAlī b. Sinān b. Baḥr b. Dīnār, Abū ʿAbd al-Raḥmān al-Nasāʾī, author of the Sunan, the imam of his age, preferred over his peers and equals and the scholars of his time. He traveled to distant lands, occupied himself with hearing ḥadīth and meeting the skilled imams, and he heard directly from Isḥāq b. Ibrāhīm al-Ḥanẓalī, al-Ḥusayn b. Manṣūr, Muḥammad b. Rāfiʿ and their peers. Then he went to Baghdad and transmitted much from Qutaybah, and he returned by way of Marw, where he recorded from ʿAlī b. Ḥujr and others. Then he headed to Iraq and recorded from Abū Kurayb and his peers, then he entered Syria and Egypt. He was an imam in ḥadīth, trustworthy, sound, a ḥāfiẓ, and a jurist. Many multitudes transmitted from him. He compiled the large Sunan and selected from it one smaller in size by several times. I have been fortunate to hear each of them by audition. In his compilation he displayed memorization, mastery, truthfulness, faith, success, knowledge, and discernment. Al-Ḥākim reported from al-Dāraquṭnī: Abū ʿAbd al-Raḥmān al-Nasāʾī is preferred over everyone mentioned in this science among the people of his time, and he used to call his book al-Ṣaḥīḥ. Abū ʿAlī al-Ḥāfiẓ said: al-Nasāʾī had a criterion in narrators stricter than the criterion of Muslim b. al-Ḥajjāj, and he was one of the imams of the Muslims. He also said: He is the imam in ḥadīth without dispute. Abū al-Ḥusayn Muḥammad b. al-Muẓaffar al-Ḥāfiẓ said: I heard our shaykhs in Egypt acknowledge his preeminence and leadership, and they described his diligence in worship by night and day and his persistence in performing ḥajj and striving. Another said: He used to fast one day and break the fast one day. He had four wives and two concubines. He was of frequent sexual intercourse, handsome of face and glowing of complexion. They said: He used to apportion himself equally among his slave women just as he did among his free wives. Al-Dāraquṭnī said: Abū Bakr b. al-Ḥaddād transmitted many ḥadīth but did not transmit from anyone other than al-Nasāʾī, and he said: I have accepted him as a proof between me and God, Mighty and Majestic. Ibn Yūnus said: al-Nasāʾī was an imam in ḥadīth, trustworthy, sound, a ḥāfiẓ. His departure from Egypt was in the year 302. Ibn ʿAdī said: I heard Manṣūr al-Faqīh and Aḥmad b. Muḥammad b. Salāmah al-Ṭaḥāwī saying: Abū ʿAbd al-Raḥmān al-Nasāʾī is an imam of the imams of the Muslims. Likewise more than one of the imams praised him and testified to his excellence and preeminence in this field, in memorization and knowledge. He had held judicial authority in the city of Ḥimṣ. I heard this from our shaykh al-Ḥāfiẓ Abū al-Ḥajjāj al-Mizzī — may God have mercy on him — from the narration of al-Ṭabarānī in his al-Muʿjam al-Awsaṭ, where he said: Aḥmad b. Shuʿayb al-Ḥākim in Ḥimṣ narrated to us. They mentioned that he had four wives, that he was extremely handsome, his face like a lamp, that he ate a rooster every day and drank with it the lawful infusion of raisins. It was said of him that he was suspected of some Shīʿī leaning. They said: He entered Damascus and its people asked him to narrate something of the virtues of Muʿāwiyah. He said: Is it not enough for Muʿāwiyah that he goes head-to-head, that virtues should also be narrated for him? So they rose against him and began stabbing him in his sides until he was expelled from the congregational mosque. He departed from them and headed to Makkah, where he died in this year, and his grave is there. Thus did al-Ḥākim report from Muḥammad b. Isḥāq al-Aṣbahānī from his shaykhs. Al-Dāraquṭnī said: He was the most learned of the shaykhs of Egypt in his time, the most knowledgeable of them in sound and weak reports, and the most knowledgeable of them in narrators. When he reached this degree, they envied him, so he went to al-Ramlah and was asked about the virtues of Muʿāwiyah, and he withheld from it. So they beat him in the congregational mosque. He said: Take me out to Makkah. They took him out while he was ill, and he died in Makkah, slain, a martyr. Al-Ḥākim said: Along with the virtues al-Nasāʾī was granted, he was granted martyrdom at the end of his life. He died in Makkah in the year 303. Al-Ḥāfiẓ Abū Bakr Muḥammad b. ʿAbd al-Ghanī b. Nuqṭah said in his Taqyīd: I copied from the handwriting of Abū ʿĀmir Muḥammad b. Saʿdūn al-ʿAbdarī al-Ḥāfiẓ: Abū ʿAbd al-Raḥmān al-Nasāʾī died in al-Ramlah, the city of Palestine, on Monday, thirteen nights having passed of Ṣafar, in the year 303, and was buried in Jerusalem. Ibn Khallikān related in al-Wafayāt that he died in Shaʿbān of this year, and that he compiled al-Khaṣāʾiṣ on the excellence of ʿAlī and the ahl al-bayt only because he saw the people of Damascus, when he arrived there in the year 302, having an aversion to ʿAlī, and they asked him about Muʿāwiyah, and he said what he said, so they thrust him in his sides, and he died. Likewise Ibn Yūnus and Abū Jaʿfar al-Ṭaḥāwī mentioned that he died in Palestine in Ṣafar of this year. The birth of al-Nasāʾī was approximately in the year 215 or 214, according to his own statement, may God have mercy on him, so his age was eighty-eight years. Abū ʿAlī al-Jubbāʾī: Shaykh of the Muʿtazilah, Muḥammad b. ʿAbd al-Wahhāb, the shaykh of the Muʿtazilī sect in his time. Abū al-Ḥasan al-Ashʿarī studied under him, then turned away from him. Al-Jubbāʾī has a comprehensive, extensive tafsīr in which he has rare preferences, and Shaykh Abū al-Ḥasan al-Ashʿarī refuted him in it, saying: It is as if the Qurʾān was revealed in the dialect of the people of Jubbāʾ. The birth of Shaykh Abū ʿAlī was in the year 235, and he died in this year. Ibn Bassām the poet: Abū al-Ḥusayn ʿAlī b. Aḥmad b. Manṣūr b. Naṣr b. Bassām al-Bassāmī, the poet unsurpassed in satire, who left no one unsatirized, even his father and his mother Umāmah bt. Ḥamdūn al-Nadīm. Ibn Khallikān cited many things from his poetry. Among them is his statement about al-Mutawakkil demolishing the grave of al-Ḥusayn b. ʿAlī and ordering it to be plowed and its trace obliterated; and he was severe in attacking ʿAlī and his son. When what we have mentioned happened, and that was in the year 236, this Ibn Bassām said about it: By God, if Umayyah committed the slaying of the son of the daughter of its prophet, wronged, then the sons of his father came to him with the like of it. This, by your life, is his grave demolished. They grieved that they had not shared in his killing, so they pursued him [even] as bones. Aḥmad b. ʿUmar b. al-Muhallab, Abū al-Ṭayyib al-Bazzāz al-Baghdādī: He died in Egypt in Rabīʿ al-Ākhir of this year. Aḥmad b. ʿAlī b. Aḥmad, Abū al-Ṭayyib al-Mādarāʾī the secretary: He was born in Sāmarrāʾ and was brought to [Egypt] while young. He transmitted much ḥadīth and was devout. He held the land tax of Egypt and died [there] in Jumādā al-Ākhirah of this year. Jaʿfar b. Muḥammad b. ʿĪsā, Abū al-Faḍl, known as al-Qubūrī: He transmitted from Suwayd b. Saʿīd; al-Shāfiʿī and Ibn al-Ṣawwāf transmitted from him, and he was trustworthy. He died in Rabīʿ al-Ākhir of this year. Al-Ḥasan b. Sufyān b. ʿĀmir b. ʿAbd al-ʿAzīz b. al-Nuʿmān b. ʿAṭāʾ, Abū al-ʿAbbās al-Shaybānī al-Nasawī: The muḥaddith of Khurāsān in his time. He traveled to many lands and heard much. In Khurāsān he heard Ḥibbān b. Mūsā, Isḥāq b. Ibrāhīm, Qutaybah, and ʿAlī b. Ḥujr, among others. In Baghdad he heard Aḥmad b. Ḥanbal, Yaḥyā b. Maʿīn, and Abū Khaythamah, among others. In Basra he heard Abū Kāmil, Hudbah, and Shaybān b. Farrūkh, among others. In Kufa he heard Abū Bakr b. Abī Shaybah, among others. In the Hijaz he heard Ibrāhīm b. al-Mundhir al-Ḥizāmī, among others. In Egypt he heard Hārūn b. Saʿīd al-Aylī, Abū Ṭāhir, and Ḥarmalah, among others. In Syria he heard Ṣafwān b. Ṣāliḥ, Hishām b. Khālid, al-Musayyab b. Wāḍiḥ, and Hishām b. ʿAmmār, [among others]. He compiled al-Musnad al-Kabīr, al-Jāmiʿ, and al-Muʿjam, and he transmitted the works of Ibn al-Mubārak. He studied jurisprudence under Abū Thawr and gave legal opinions according to his school. He took literature from the companions of al-Naḍr b. Shumayl. To him was the journey made in Khurāsān. From Abū al-Ḥasan al-Ṣaffār the jurist, who said: We were with al-Ḥasan b. Sufyān al-Nasawī, and a group of the people of merit had gathered with him, having traveled to him from distant lands, frequenting his assembly to acquire knowledge and write ḥadīth. One day he came out to his assembly where ḥadīth was dictated, and said: Hear what I say to you before we begin the dictation. We know that you are a group of the sons of comfort and people of merit. You have abandoned your homelands and left your homes and companions in pursuit of knowledge and the acquisition of ḥadīth. Let it not cross your minds that by this hardship for knowledge you have fulfilled its right, or that by what you have borne of toil and difficulty you have performed one of its obligations. For I will tell you of some of the hardship and effort I endured in seeking knowledge, and what God, Glorified and Exalted, relieved me and my companions of, through the blessing of knowledge and purity of creed, from straitness and distress. Know that in the prime of my youth I traveled from my homeland to seek knowledge and have ḥadīth dictated. It happened that I arrived in the farthest Maghrib and entered Egypt with seven of my companions, students of knowledge and hearers of ḥadīth. We used to frequent a shaykh who was the highest of the people of his time in rank of knowledge, the most prolific transmitter of ḥadīth, the highest in chains of transmission, and the soundest in narration. He dictated to us every day a small amount of ḥadīth, until the period grew long, our funds grew light, and necessity drove us to sell what we had with us of garments and rags, until there remained nothing with which we hoped to obtain a day's sustenance. We remained hungry for three days and their nights, none of us tasting anything. On the morning of the fourth day we were in such a state that none of us could move from hunger. Necessity compelled us to lift the veil of modesty and expose our faces to begging, but our souls would not permit it, and our hearts were not at ease. Each one of us disdained that, yet necessity compels begging in every case. The group agreed to write slips with our names and cast them into water: whoever's slip floated up would undertake begging and soliciting sustenance for himself and all his companions. The slip containing my name floated up. I was bewildered and stunned, and my soul did not permit me to beg and bear humiliation. I turned to a corner of the mosque and prayed two long rakʿahs, supplicating God, Glorified and Exalted, by His mighty names and lofty words for relief of distress and the bringing of deliverance. I had not finished the prayer when a young man of handsome face, clean garment, and fragrant scent entered the mosque, followed by a servant with a kerchief in his hand. He said: Which of you is al-Ḥasan b. Sufyān? I raised my head from prostration and said: I am al-Ḥasan b. Sufyān; what is the need? He said: The Amīr Ibn Ṭūlūn sends you greetings and salutations, and apologizes to you for his negligence in attending to your affairs and the shortcoming in upholding your rights. He has sent what suffices for the present expenses, and he will visit you tomorrow himself and apologize to you in person. He placed before each one of us a purse containing a hundred dinars. We marveled at that and were greatly bewildered. I said to the young man: What is the story in this? He said: I am one of the special servants of the Amīr Ibn Ṭūlūn. I entered upon him early this day, greeting him along with my companions. The Amīr said to me: I wish to be alone this day, so you all depart to your homes. I and the people departed. When I returned to my home, I had hardly sat down when the Amīr's messenger came to me in haste, seeking me urgently. I answered him quickly and found the Amīr alone in a room, placing his right hand on his side because of a piercing pain that had struck him inside his abdomen. He said to me: Do you know al-Ḥasan b. Sufyān and his companions? I said: No. He said: Go to such-and-such quarter and such-and-such mosque, carry these purses and deliver them to him and his companions, for they have been starving for three days in a difficult state. Make my excuse to them and inform them that in the morning I will visit them and apologize to them in person. The young man said: I asked him about the reason that prompted this, and he said: I entered this room alone intending to rest for an hour. When my eyes became calm, I saw in a dream a horseman in the air, standing as one able to walk on the surface of the earth, with a lance in his hand. I kept looking at him in amazement until he descended to the door of this room and placed the butt of his lance on my side and said: Arise, rescue al-Ḥasan b. Sufyān and his companions; arise, rescue them; arise, rescue them, for they have been starving for three days in such-and-such mosque. I said to him: Who are you? He said: I am Riḍwān, keeper of Paradise. Since the butt of his lance struck my side, I have been afflicted with severe pain that prevents me from moving. So hasten the delivery of this money to them so that this pain may leave me. Al-Ḥasan said: We marveled at that and thanked God Almighty, and we set our affairs aright. Our souls were not at ease to remain, lest the Amīr visit us and lest people become aware of our secrets, which would be a cause of rising in name and expansion of status, and that would be connected with a kind of ostentation and reputation. So we left Egypt that night, and each one of us became the unique one of his age and the paragon of his time in knowledge and merit. When the Amīr Ibn Ṭūlūn came in the morning to visit us, he was told of our departure. He ordered the purchase of that entire quarter and endowed it for that mosque and for the strangers, people of merit, and students of knowledge who lodge there, as an allowance for them, so that their affairs would not be disordered and they would not be afflicted with the disruption that afflicted us. And all that was because of the strength of religion and the purity of creed. God, Glorified and Exalted, is the guardian of success. And from Abu Bakr Muhammad b. Dawud b. Sulayman, who said: We were with al-Hasan b. Sufyan, and there entered upon him Abu Bakr Muhammad b. Ishaq b. Khuzaymah, Abu 'Amr al-Hiri, and Abu Bakr Ahmad b. 'Ali al-Hafiz. Abu Bakr b. 'Ali said to him: I have written for the Ustadh Abu Bakr Muhammad b. Ishaq this route of your hadith. He said: Recite it. He began to recite, and when he had recited some hadiths, he interpolated one chain of transmission into another, and al-Hasan corrected it. After a while, he again interpolated one chain into another, and al-Hasan corrected it. After another while, he once more interpolated one chain into another, and he corrected it, and on the third time he said to him: O this one, do not do that, for I have borne with you twice, and this is the third time, while I am a man of ninety years. Fear God regarding the elders, for perhaps a supplication against you may be answered. Abu Bakr b. Ishaq said to him: Enough, do not harm the shaykh. Abu Bakr [b. 'Ali said: I only] wanted the Ustadh to know that Abu al-'Abbas knows his hadith. Al-Hakim said: And I heard Abu 'Amr b. Abi Ja'far say: I heard [Abu Bakr b. 'Ali al-Razi say during the lifetime of al-Hasan b. Sufyan: Al-Hasan has no peer in this world. Al-Hakim said: And I heard Abu 'Abd Allah Muhammad b. 'Abd Allah al-Saffar say: I heard] al-Hasan b. Sufyan say: Every time the nisba 'al-'Absi' appears in hadith, it is Kufan; every time 'al-'Ayshi' appears, it is Basran; and every time 'al-'Ansi' appears, it is Egyptian. Al-Hasan b. Sufyan died in this year. Ruwaym b. Ahmad Ruwaym b. Ahmad, and it is said: Ibn Muhammad b. Ruwaym b. Yazid: Regarding his kunya there are three opinions: Abu al-Hasan, Abu al-Husayn, and Abu Muhammad. He was learned [in the Qur'an and its meanings and] he studied fiqh according to Dawud b. 'Ali. And from Muhammad b. al-Husayn al-Sulami, who said: I heard Ahmad b. Ibrahim relate from Abu 'Amr al-Zajjaji, who said: Al-Junayd forbade me from visiting Ruwaym, but one day I entered upon him, and he had become involved in some affairs of the sultan. Al-Junayd entered and saw me with him. When we left, al-Junayd said to me: How did you find him, O Khurasani? I said: I do not know. He said: People imagine that this is a deficiency in his spiritual state and his present moment, but Ruwaym's time was never more flourishing than in these days. I used to accompany him in al-Shuniziyya in his earlier state, and I was with him wearing two patched cloaks, yet now he is more intensely poor than he was in that state and in those days. And from Abu Ishaq Ibrahim b. Ahmad b. Muhammad al-Tabari, who said: I heard Ja'far al-Khuldi say: Whoever wishes to conceal a secret, let him conceal it as Ruwaym did; he concealed love of this world for forty years. It was said to him: How? He said: He practiced Sufism for forty years, then Isma'il b. Ishaq al-Qadi was appointed judge of Baghdad, and there was a firm friendship between them, so he drew him to himself and made him his agent at his door. He abandoned Sufism, wore silk brocade, fine linen, and Egyptian dabīqī cloth, rode mounts, ate good foods, and built houses. It was only that he had been concealing his love of the world when he could not attain it; when he attained it, he displayed what he had been concealing of his love for it. Ruwaym died in this year. Zuhayr b. Salih b. Ahmad b. Hanbal Zuhayr b. Salih b. Ahmad b. Hanbal: He transmitted hadith from his father, and al-Najjad narrated from him. Al-Daraqutni said: He is trustworthy. [And] he died in Rabi' I of this year, while he was young. 'Umar b. Ayyub Isma'il b. Malik 'Umar b. Ayyub Isma'il b. Malik, Abu Hafs al-Saqati: He heard from Bishr b. al-Walid, Dawud b. Rashid, and 'Uthman b. Abi Shaybah. Al-Khutabi and Ibn al-Sawwaf narrated from him. He was a righteous shaykh and trustworthy. He died in Jumada I of this year. Muhammad b. Ibrahim, Abu Ja'far al-Ghazzal Muhammad b. Ibrahim, Abu Ja'far al-Ghazzal, nicknamed Simsimah: He transmitted hadith from [Muhammad b.] 'Abd Allah b. al-Mubarak al-Mukharrimi. [And] al-Isma'ili narrated from him. He died in the middle of Rajab of this year, on Friday. Muhammad b. al-Hasan b. al-'Ala', Abu 'Abd Allah al-Simsar Muhammad b. al-Hasan b. al-'Ala', Abu 'Abd Allah al-Simsar, known as al-Khawatimi: He transmitted hadith from Abu Bakr b. Abi Shaybah and others. He was trustworthy. He died in this year. Muhammad b. Khalid al-Ajurri Muhammad b. Khalid al-Ajurri: He was a righteous servant of God. And from Muhammad b. Khalid al-Ajurri, who said: I used to make bricks. While I was walking among the molded bricks, I heard one brick say to another: 'Peace be upon you, tonight I will be put into the fire.' He said: So I forbade the workers from throwing them into the fire, and the clay lumps remained as they were, and no bricks were made after that. In this year died Abu Bakr Muhammad b. 'Aynunah Abu Bakr Muhammad b. 'Aynunah in Nasibin. He was in charge of kharaj and estates in Diyar Rabi'ah. When he died, his son al-Hasan succeeded him. (And in it died)
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