Tarikh (al-Tabari) 4228
Then the year 354 AH began
ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ 2643 - أَحْمَدُ بْنُ الْحُسَيْنِ بْنِ الْحَسَنِ بْنِ عَبْدِ الصَّمَدِ، أَبُو الطَّيِّبِ الْجُعْفِيُّ الشَّاعِرُ الْمَعْرُوفُ: بِالْمُتَنَبِّي : كَانَ أَبُوهُ يُعْرُفُ بِعَبْدَانَ، قَالَ شَيْخُنَا ابْنُ نَاصِرٍ: سَمِعْتُ أَبَا زَكَرِيَّا يَقُولُ: سَمِعْتُ أَبَا الْقَاسِمِ بْنَ بُرْهَانَ، يَقُولُ: عَبْدَانُ بِفَتْحِ الْعَيْنِ جَمْعُ عَبْدَانَةَ، وَهِيَ النَّخْلَةُ الطَّوِيلَةُ، وَمَنْ قَالَ: عِبْدَانُ بِكَسْرِ الْعَيْنِ فَقَدْ أَخْطَأَ. وُلِدَ الْمُتَنَبِّي بِالْكُوفَةِ سَنَةَ ثَلَاثٍ وَثَلَاثِمِائَةٍ، وَنَشَأَ بِالشَّامِ فَأَكْثَرَ الْمُقَامَ بِالْبَادِيَةِ، وَطَلَبَ الْأَدَبَ، وَعِلْمَ الْعَرَبِيَّةِ، وَفَاقَ أَهْلَ عَصْرِهِ فِي الشِّعْرِ، وَاتَّصَلَ بِالْأَمِيرِ أَبِي الْحَسَنِ بْنِ حَمْدَانَ الْمَعْرُوفِ بِسَيْفِ الدَّوْلَةِ، فَانْقَطَعَ إِلَيْهِ، وَأَكْثَرَ الْقَوْلَ فِي مَدِيحِهِ، ثُمَّ مَضَى إِلَى مِصْرَ فَمَدَحَ [بِهَا] كَافُورًا الْخَادِمَ [الْإِخْشِيدِيَّ ثُمَّ] وَرَدَ [بَعْدَ ذَلِكَ] بَغْدَادَ. قَالَ أَبُو الْحَسَنِ مُحَمَّدُ بْنُ يَحْيَى الْعَلَوِيُّ: كَانَ الْمُتَنَبِّي وَهُوَ صَبِيٌّ يَنْزِلُ فِي جِوَارٍ بِالْكُوفَةِ، وَكَانَ أَبُوهُ يُعْرَفُ بِعَبْدَانَ السَّقَّاءِ، يَسْتَقِي لَنَا وَلِأَهْلِ الْمَحَلَّةِ، وَنَشَأَ هُوَ مُحِبًّا لِلْعِلْمِ وَالْأَدَبِ، وَصَحِبَ الْأَعْرَابَ فَجَاءَنَا بَعْدَ سِنِينَ بَدَوِيًّا قُحًّا وَكَانَ تَعَلَّمَ الْكِتَابَةَ وَالْقِرَاءَةَ، وَأَكْثَرَ مِنْ مُلَازَمَةِ الْوَرَّاقِينَ. فَأَخْبَرَنِي وَرَّاقٌ كَانَ يَجْلِسُ إِلَيْهِ، قَالَ لِي: مَا رَأَيْتُ أَحْفَظَ مِنْ هَذَا الْفَتَى ابْنِ عَبْدَانَ، قُلْتُ لَهُ: كَيْفَ؟ قَالَ: كَانَ الْيَوْمَ عِنْدِي وَقَدْ أَحْضَرَ رَجُلٌ كِتَابًا مِنْ كُتُبِ الْأَصْمَعِيِّ نَحْوَ ثَلَاثِينَ وَرَقَةً لِيَبِيعَهُ، فَأَخَذَ يَنْظُرُ فِيهِ طَوِيلًا، فَقَالَ لَهُ الرَّجُلُ: يَا هَذَا أُرِيدُ بَيْعَهُ وَقَدْ قَطَعْتَنِي عَنْ ذَلِكَ، وَإِنْ كُنْتَ تُرِيدُ حِفْظَهُ فَهَذَا إِنْ شَاءَ اللَّهُ يَكُونُ بَعْدَ شَهْرٍ، فَقَالَ لَهُ: فَإِنْ كُنْتُ قَدْ حَفِظْتُهُ فِي هَذِهِ الْمُدَّةِ مَا لِي عَلَيْكَ، قَالَ: أَهَبُ لَكَ الْكِتَابَ، قَالَ: فَأَخَذْتُ الدَّفْتَرَ مِنْ يَدِهِ، فَأَقْبَلَ يَتْلُوهُ عَلَيَّ إِلَى آخِرِهِ ثُمَّ اسْتَلَمَهُ فَجَعَلَهُ فِي كُمِّهِ، فَقَامَ صَاحِبُهُ وَتَعَلَّقَ بِهِ وَطَالَبَهُ بِالثَّمَنِ، فَقَالَ: مَا إِلَى ذَلِكَ سَبِيلٌ قَدْ وَهَبْتَهُ لِي فَمَنَعْنَاهُ مِنْهُ، وَقُلْنَا لَهُ: أَنْتَ شَرَطْتَ عَلَى نَفْسِكَ هَذَا لِلْغُلَامِ فَتَرَكَهُ عَلَيْهِ. قَالَ الْمُحْسِنُ: وَسَأَلْتُ الْمُتَنَبِّي عَنْ نَسَبِهِ فَمَا اعْتَرَفَ لِي بِهِ، وَقَالَ: أَنَا رَجُلٌ أَخْتَطُّ الْقَبَائِلَ، وَأَطْوِي الْبَوَادِيَ وَحْدِي، وَمَتَى انْتَسَبْتُ لَمْ آمَنْ أَنْ يَأْخُذَنِي بَعْضُ الْعَرَبِ بِطَائِلَةٍ بَيْنَنَا وَبَيْنَ الْقَبِيلَةِ الَّتِي أَنْتَسِبُ إِلَيْهَا، وَمَا دُمْتُ غَيْرَ مُنْتَسِبٍ إِلَى أَحَدٍ فَأَنَا أَسَلِّمُ عَلَى جَمِيعِهِمْ. قَالَ الْمُحْسِنُ: وَاجْتَمَعْتُ بَعْدَ مَوْتِ الْمُتَنَبِّي بَعْدَ سِنِينَ مَعَ الْقَاضِي أَبِي الْحَسَنِ ابْنِ أُمِّ شَيْبَانَ الْهَاشِمِيِّ، وَجَرَى ذِكْرُ الْمُتَنَبِّي، فَقَالَ: كُنْتُ أَعْرِفُ أَبَاهُ بِالْكُوفَةِ شَيْخًا يُسَمَّى: عَبْدَانَ، يَسْتَقِي عَلَى بَعِيرٍ لَهُ، وَكَانَ جُعْفِيًّا صَحِيحَ النَّسَبِ، قَالَ: وَكَانَ الْمُتَنَبِّي لَمَّا خَرَجَ إِلَى كَلْبٍ، فَأَقَامَ بَيْنَهُمُ ادَّعَى أَنَّهُ عَلَوِيٌّ حَسَنِيٌّ، ثُمَّ ادَّعَى بَعْدَ ذَلِكَ النُّبُوَّةَ، ثُمَّ عَادَ يَدَّعِي أَنَّهُ عَلَوِيٌّ إِلَى أَنْ شُهِدَ عَلَيْهِ بِالشَّامِ بِالْكَذِبِ فِي الدَّعْوَتَيْنِ، وَحُبِسَ دَهْرًا طَوِيلًا، وَأَشْرَفَ عَلَى الْقَتْلِ، ثُمَّ اسْتُتِيبَ وَأُشْهِدَ عَلَيْهِ بِالتَّوْبَةِ وَأُطْلِقَ. قَالَ الْمُحْسِنُ: وَحَدَّثَنِي أَبُو عَلِيِّ بْنُ أَبِي حَامِدٍ، قَالَ: سَمِعْتُ خَلْقًا كَثِيرًا بِحَلَبَ يَحْكُونَ وَأَبُو الطِّيبِ الْمُتَنَبِّي بِهَا إِذْ ذَاكَ أَنَّهُ تَنَبَّأَ فِي بَادِيَةِ السَّمَاوَةِ وَنَوَاحِيهَا إِلَى أَنْ خَرَجَ بِهَا لُؤْلُؤٌ أَمِيرُ حِمْصَ، فَقَاتَلَهُ وَأَسَرَهُ وَشَرَّدَ مَنْ كَانَ اجْتَمَعَ إِلَيْهِ مِنْ كَلْبٍ وَكِلَابٍ وَغَيْرِهِمَا مِنْ قَبَائِلِ الْعَرَبِ، وَحَبَسَهُ دَهْرًا طَوِيلًا فَاعْتَلَّ وَكَادَ يَتْلَفُ، فَسُئِلَ فِي أَمْرِهِ، فَاسْتَتَابَهُ وَكَتَبَ عَلَيْهِ بِبُطْلَانِ مَا ادَّعَاهُ وَرُجُوعِهِ إِلَى الْإِسْلَامِ، قَالَ: وَكَانَ قَدْ تَلَا عَلَى الْبَوَادِي كَلَامًا ذَكَرَ أَنَّهُ قُرْآنًا أُنْزِلَ عَلَيْهِ، فَمِنْ ذَلِكَ: "وَالنَّجْمِ السَّيَّارِ، وَالْفَلَكِ الدَّوَّارِ، وَاللَّيْلِ وَالنَّهَارِ، إِنَّ الْكَافِرَ لَفِي أَخْطَارٍ، امْضِ عَلَى سُنَّتِكَ وَاقْفُ أَثَرَ مَنْ كَانَ قَبْلَكَ مِنَ الْمُرْسَلِينَ، فَإِنَّ اللَّهَ قَامِعٌ بِكَ زَيْغَ مَنْ أَلْحَدَ فِي دِينِهِ وَضَلَّ عَنْ سَبِيلِهِ". قَالَ: وَكَانَ الْمُتَنَبِّي إِذَا شُوغِبَ فِي مَجْلِسِ سَيْفِ الدَّوْلَةِ فَذُكِرَ أَنَّ لَهُ هَذَا الْقُرْآنَ وَأَمْثَالَهُ مِمَّا يُحْكَى عَنْهُ فَيُنْكِرُهُ وَيَجْحَدُهُ. قَالَ: وَقَالَ ابْنُ خاَلَوَيْهِ النَّحْوِيُّ يَوْمًا فِي مَجْلِسِ سَيْفِ الدَّوْلَةِ: لَوْلَا أَنَّ الْآخَرَ جَاهِلٌ لَمَا رَضِيَ أَنْ يُدْعَى بِالْمُتَنَبِّي، لِأَنَّ "مُتَنَبِّي" مَعْنَاهُ: كَاذِبٌ، وَمَنْ رَضِيَ أَنَّهُ يُدْعَى بِالْكَذِبِ فَهُوَ كَاذِبٌ فَهُوَ جَاهِلٌ، فَقَالَ لَهُ: أَنَا لَسْتُ أَرْضَى أَنْ أُدْعَى بِهِ وَإِنَّمَا يَدْعُونِي بِهِ مَنْ يُرِيدُ الْغَضَّ مِنِّي، وَلَسْتُ أَقْدِرُ عَلَى الِامْتِنَاعِ. قَالَ الْمُحْسِنُ: فَأَمَّا أَنَا فَسَأَلْتُهُ فِي الْأَهْوَازِ سَنَةَ أَرْبَعٍ وَخَمْسِينَ وَثَلَاثِمِائَةٍ عَنْ مَعْنَى الْمُتَنَبِّي، فَأَجَابَنِي بِجَوَابٍ مُغَالِطٍ لِي، وَقَالَ: هَذَا شَيْءٌ كَانَ فِي الْحَدَاثَةِ أَوْجَبَتْهُ الصُّورَةُ - فَاسْتَحْيَيْتُ أَنْ أَسْتَقْصِيَ عَلَيْهِ، فَأَمْسَكْتُ. عَلِيُّ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ إِسْحَاقَ بْنِ الْبُهْلُولِ، أَبُو الْحَسَنِ التَّنُوخِيُّ الْقَاضِي . وُلِدَ فِي شَوَّالٍ سَنَةَ إِحْدَى وَثَلَاثِمِائَةٍ، وَكَانَ حَافِظًا لِلْقُرْآنِ، قَرَأَ عَلَى أَبِي بَكْرِ بْنِ مِقْسَمٍ بِحَرْفِ حَمْزَةَ، وَقَرَأَ عَلَى ابْنِ مُجَاهِدٍ بَعْضَ الْقُرْآنِ، وَتَفَقَّهَ عَلَى مَذْهَبِ أَبِي حَنِيفَةَ، وَقَرَأَ مِنَ النَّحْوِ وَاللُّغَةِ وَالْأَخْبَارِ وَالْأَشْعَارِ، وَقَالَ الشِّعْرَ، وَتَقَلَّدَ الْقَضَاءَ بِالْأَنْبَارِ، وَهِيتَ، مِنْ قِبَلِ أَبِيهِ، ثُمَّ وَلِيَ مِنْ قِبَلِ الرَّاضِي بِاللَّهِ سَنَةَ سَبْعٍ وَعِشْرِينَ الْقَضَاءَ بِطَرِيقِ خُرَاسَانَ، ثُمَّ صُرِفَ وَبَقِيَ إِلَى أَنْ قَلَّدَهُ أَبُو السَّائِبِ عُتْبَةُ بْنُ عَبْدِ اللَّهِ فِي سَنَةِ إِحْدَى وَأَرْبَعِينَ، وَهُوَ يَوْمَئِذٍ يَتَوَلَّى قَضَاءَ الْقُضَاةِ بِالْأَنْبَارِ، وَهِيتَ، وَأَضَافَ [لَهُ] إِلَيْهِمَا بَعْدَ مُدَّةٍ الْكُوفَةَ، ثُمَّ أَقَرَّهُ عَلَى ذَلِكَ أَبُو الْعَبَّاسِ بْنُ أَبِي الشَّوَارِبِ لَمَّا وَلِيَ قَضَاءَ الْقُضَاةِ مُدَّةً، ثُمَّ صَرَفَهُ، ثُمَّ لَمَّا وَلِيَ عُمَرُ بْنُ أَكْثَمَ قَضَاءَ الْقُضَاةِ قَلَّدَهُ عَسْكَرَ مُكْرَمٍ، وَإِيذَجَ مُدَّةً، وَحَدَّثَ فَرَوَى عَنْهُ الْمُحْسِنُ بْنُ عَلِيٍّ التَّنُوخِيُّ، وَتُوُفِّيَ فِي رَبِيعٍ الْأَوَّلِ مِنْ هَذِهِ السَّنَةِ. 2645 - مُحَمَّدُ بْنُ الْحَسَنِ بْنِ يَعْقُوبَ بْنِ الْحَسَنِ بْنِ الْحُسَيْنِ بْنِ مِقْسَمٍ، أَبُو بَكْرٍ الْعَطَّارُ الْمُقْرِئُ . وُلِدَ سَنَةَ خَمْسٍ وَسِتِّينَ وَمِائَتَيْنِ، وَسَمِعَ أَبَا مُسْلِمٍ الْكَجِّيَّ، وَثَعْلَبًا وَإِدْرِيسَ بْنَ عَبْدِ الْكَرِيمِ [الْحَدَّادَ] وَغَيْرَهُمْ، رَوَى عَنْهُ ابْنُ رَزْقُوَيْهِ، وَابْنُ شَاذَانَ، وَغَيْرُهُمَا، وَكَانَ ثِقَةً مِنْ أَعْرَفِ النَّاسِ بِالْقِرَاءَاتِ وَأَحْفَظِهِمْ لِنَحْوِ الْكُوفِيِّينَ، وَلَهُ فِي مَعَانِي الْقُرْآنِ كِتَابٌ سَمَّاهُ: "كِتَابَ الْأَنْوَارِ" وَمَا رَأَيْتُ مِثْلَهُ، وَلَهُ تَصَانِيفُ عِدَّةٌ وَلَمْ يَكُنْ لَهُ عَيْبٌ إِلَّا أَنَّهُ قَرَأَ بِحُرُوفٍ تُخَالِفُ الْإِجْمَاعَ، وَاسْتَخْرَجَ لَهَا وُجُوهًا مِنَ اللُّغَةِ وَالْمَعْنَى، مِثْلَ مَا ذُكِرَ فِي [كِتَابِ] "الِاحْتِجَاجِ" لِلْقَرَافِيِّ [فِي] قَوْلِهِ تَعَالَى: ( فَلَمَّا اسْتَيْأَسُوا مِنْهُ خَلَصُوا نَجِيًّا فَقَالَ: لَوْ قُرِئَ خَلَصُوا نُجُبًا بِالْبَاءِ لَكَانَ جَائِزًا، وَهَذَا مَعَ كَوْنِهِ يُخَالِفُ الْإِجْمَاعَ بَعِيدٌ [مِنَ] الْمَعْنَى، إِذْ لَا وَجْهَ لِلنَّجَابَةِ عِنْدَ يَأْسِهِمْ مِنْ أَخِيهِمْ، إِنَّمَا اجْتَمَعُوا يَتَنَاجَوْنَ، وَلَهُ مِنْ هَذَا الْجِنْسِ مِنْ تَصْحِيفِ الْكَلِمَةِ، وَاسْتِخْرَاجِ وَجْهٍ بَعِيدٍ لَهَا، مَعَ كَوْنِهَا لَمْ يُقْرَأْ بِهَا كَثِيرٌ، وَقَدْ أَنْكَرَ الْعُلَمَاءُ هَذَا عَلَيْهِ، وَارْتَفَعَ الْأَمْرُ إِلَى السُّلْطَانِ، فَأَحْضَرَهُ وَاسْتَتَابَهُ بِحَضْرَةِ الْفُقَهَاءِ وَالْقُرَّاءِ فَأَذْعَنَ بِالتَّوْبَةِ، وَكُتِبَ مَحْضَرٌ بِتَوْبَتِهِ، وَأُشْهِدَ عَلَيْهِ جَمَاعَةٌ مِمَّنْ حَضَرَ، وَقِيلَ: إِنَّهُ لَمْ يَنْزِعْ عَنْ تِلْكَ الْحُرُوفِ، وَكَانَ يُقْرِئُ بِهَا إِلَى أَنْ مَاتَ. قَالَ أَبُو طَاهِرٍ عَبْدُ الْوَاحِدِ بْنُ عُمَرَ بْنِ أَبِي هَاشِمٍ: وَقَدْ نَبَغَ نَابِغٌ فِي عَصْرِنَا هَذَا فَزَعَمَ أَنَّ كُلَّ مَا صَحَّ عِنْدَهُ وَجْهٌ فِي الْعَرَبِيَّةِ لِحُرُوفٍ مِنَ الْقُرْآنِ يُوَافِقُ خَطَّ الْمُصْحَفِ، فَقِرَاءَتُهُ جَائِزَةٌ فِي الصَّلَاةِ، فَابْتَدَعَ بِقَوْلِهِ ذَلِكَ بِدَعَةً ضَلَّ بِهَا عَنْ قَصْدِ السَّبِيلِ، وَأَوْرَطَ نَفْسَهُ فِي مَزَلَّةٍ عَظُمَتْ بِهَا جِنَايَتُهُ عَلَى الْإِسْلَامِ وَأَهْلِهِ، وَحَاوَلَ إِلْحَاقَ كِتَابَ اللَّهِ مِنَ الْبَاطِلِ مَا لَا يَأْتِيهِ مِنْ بَيْنَ يَدَيْهِ وَلَا مِنْ خَلْفِهِ، إِذْ جَعَلَ لِأَهْلِ الْإِلْحَادِ فِي دِينِ اللَّهِ بِسَيِّءِ رَأْيِهِ طَرِيقًا إِلَى مُغَالَطَةِ أَهْلِ الْحَقِّ بِتَخَيُّرِ الْقِرَاءَاتِ مِنْ جِهَةِ الْبَحْثِ وَالِاسْتِخْرَاجِ بِالْآرَاءِ دُونَ التَّمَسُّكِ بِالْأَثَرِ، وَقَدْ كَانَ أَبُو بَكْرٍ شَيْخُنَا نَشَلَهُ مِنْ بِدْعَتِهِ الْمُضِلَّةِ بِاسْتِتَابَتِهِ مِنْهَا، وَشَهَّدَ عَلَيْهِ الْحُكَّامَ وَالشُّهُودَ وَالْمَقْبُولِينَ عِنْدَ الْحُكَّامِ بِتَرْكِ مَا أَوْقَعَ نَفْسَهُ فِيهِ مِنَ الضَّلَالَةِ بَعْدَ أَنْ سُئِلَ الْبُرْهَانَ عَلَى صِحَّةِ مَا ذَهَبَ إِلَيْهِ، فَلَمْ يَأْتِ بِطَائِلٍ، وَلَمْ تَكُنْ حُجَّتُهُ قَوِيَّةً وَلَا ضَعِيفَةً، فَاسْتَوْهَبَ أَبُو بَكْرٍ تَأْدِيبَهُ مِنَ السُّلْطَانِ عِنْدَ تَوْبَتِهِ، ثُمَّ عَاوَدَ فِي وَقْتِنَا هَذَا إِلَى مَا كَانَ ابْتَدَعَهُ وَاسْتَغْوَى مِنْ أَصَاغِرِ الْمُسْلِمِينَ مِمَّنْ هُوَ فِي الْغَفْلَةِ وَالْغَبَاوَةِ، ظَنًّا مِنْهُ أَنَّ ذَلِكَ يَكُونُ لِلنَّاسِ دِينًا، وَأَنْ يَجْعَلُوهُ فِيمَا ابْتَدَعَهُ إِمَامًا. عَنْ أَبِي بَكْرٍ أَحْمَدَ بْنِ مُحَمَّدٍ [الْمُسْتَمْلِيِّ] قَالَ: سَمِعْتُ [أَبَا] أَحْمَدَ الْفَرْضِيَّ غَيْرَ مَرَّةٍ يَقُولُ: رَأَيْتُ فِي الْمَنَامِ كَأَنِّي فِي الْمَسْجِدِ الْجَامِعِ أُصَلِّي مَعَ النَّاسِ، وَكَأَنَّ ابْنَ مِقْسَمٍ قَدْ وَلَّى ظَهْرَهُ الْقِبْلَةَ، وَهُوَ يُصَلِّي مُسْتَدْبِرَهَا، فَأَوَّلْتُ ذَلِكَ مُخَالَفَتَهُ الْأَئِمَّةَ فِيمَا اخْتَارَهُ مِنَ الْقِرَاءَاتِ. تُوُفِّيَ أَبُو بَكْرِ بْنُ مِقْسَمٍ يَوْمَ الْخَمِيسِ لِثَمَانٍ خَلَوْنَ مِنْ رَبِيعٍ الْآخَرِ مِنْ هَذِهِ السَّنَةِ. 2646 - مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ بْنِ عَبْدُوَيْهِ بْنِ مُوسَى، أَبُو بَكْرٍ الْمَعْرُوفُ: بِالشَّافِعِيِّ . وُلِدَ بِجَبَلٍ سَنَةَ سِتِّينَ وَمِائَتَيْنِ وَسَكَنَ بَغْدَادَ، وَسَمِعَ مُحَمَّدَ بْنَ الْجَهْمِ، وَأَبَا قِلَابَةَ الرَّقَاشِيَّ، وَالْبَاغَنْدِيَّ، وَخَلْقًا كَثِيرًا، وَكَانَ ثِقَةً ثَبْتًا، كَثِيرَ الْحَدِيثِ حَسَنَ التَّصْنِيفِ، قَدْ رَوَى الْحَدِيثَ قَدِيمًا فَكُتِبَ عَنْهُ فِي زَمَانِ ابْنِ صَاعِدٍ، رَوَى عَنْهُ الدَّارَقُطْنِيُّ، وَابْنُ شَاهِينَ، وَغَيْرُهُمَا مِنَ الْأَئِمَّةِ، وَآخِرُ مَنْ رَوَى عَنْهُ أَبُو طَالِبِ بْنُ غَيْلَانَ حَدَّثَنَا ابْنُ الْحُصَيْنِ، عَنِ ابْنِ غَيْلَانَ عَنْهُ. عَنْ أَحْمَدَ بْنِ عَلِيِّ بْنِ ثَابِتٍ قَالَ: لَمَّا مَنَعَتِ الدَّيْلَمُ بِبَغْدَادَ النَّاسَ أَنْ يَذْكُرُوا فَضَائِلَ الصَّحَابَةِ، وَكُتِبَ سَبُّ السَّلَفِ عَلَى الْمَسَاجِدِ كَانَ الشَّافِعِيُّ يَتَعَمَّدُ فِي ذَلِكَ الْوَقْتِ إِمْلَاءَ الْفَضَائِلِ فِي جَامِعِ الْمَدِينَةِ وَفِي مَسْجِدِهِ بِبَابِ الشَّامِ حِسْبَةً وَقُرْبَةً، وَحَدَّثَنِي الْأَزْهَرِيُّ أَنَّهُ سَمِعَ ابْنَ رَزْقُوَيْهِ لَمَّا حَدَّثَ يَقُولُ أَدْرَكَتْنِي دَعْوَةُ أَبِي بَكْرٍ الشَّافِعِيِّ وَذَلِكَ، أَنَّهُ دَعَا اللَّهَ لِي بِأَنَّ أَبْقَى حَتَّى أُحَدِّثَ، فَاسْتُجِيبَ لَهُ فِيَّ، تُوُفِّيَ أَبُو بَكْرٍ الشَّافِعِيُّ فِي ذِي الْحِجَّةِ مِنْ هَذِهِ السَّنَةِ. 2647 - مَكِّيُّ بْنُ أَحْمَدَ بْنِ سَعْدَوَيْهِ، أَبُو بَكْرٍ الْبَرْذَعِيُّ . أَحَدُ الرَّحَّالَةِ فِي طَلَبِ الْحَدِيثِ، وَسَمِعَ مِنَ ابْنِ مَنِيعٍ، وَابْنِ صَاعِدٍ، وَغَيْرِهِمَا، وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. [ الْوَفَيَاتُ ] وَفِيهَا تُوُفِّيَ مُحَمَّدُ بْنُ حِبَّانَ ( بْنِ أَحْمَدَ بْنِ حِبَّانَ ) أَبُو حَاتِمٍ الْبَسْتِيُّ، صَاحِبُ التَّصَانِيفِ الْمَشْهُورَةِ، وَأَبُو بَكْرٍ مُحَمَّدُ بْنُ الْحَسَنِ بْنِ يَعْقُوبَ بْنِ مِقْسَمٍ الْمُفَسِّرُ النَّحْوِيُّ الْمُقْرِئُ، وَكَانَ عَالِمًا بِنَحْوِ الْكُوفِيِّينَ وَلَهُ تَفْسِيرٌ كَبِيرٌ حَسَنٌ، وَمُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ بْنِ عَبْدَوَيْهِ أَبُو بَكْرٍ الشَّافِعِيُّ فِي ذِي الْحِجَّةِ، وَكَانَ عَالِمًا بِالْحَدِيثِ عَالِيَ الْإِسْنَادِ. ( حِبَّانُ: بِكَسْرِ الْحَاءِ وَالْبَاءِ الْمُوَحَّدَةِ ).
Translation
✧ Mention of the prominent figures who died in this year 2643 - Aḥmad b. al-Ḥusayn b. al-Ḥasan b. ʿAbd al-Ṣamad, Abū al-Ṭayyib al-Juʿfī, the poet known as al-Mutanabbī : His father was known as ʿAbdān. Our shaykh Ibn Nāṣir said: I heard Abū Zakariyyā say: I heard Abū al-Qāsim b. Burhān say: ʿAbdān, with a fatḥah on the ʿayn, is the plural of ʿabdānah, which is the tall palm tree. Whoever says ʿIbdān, with a kasrah on the ʿayn, has erred. Al-Mutanabbī was born in al-Kūfah in the year 303 AH. He grew up in al-Shām, spending much time in the desert, and he pursued literature and the science of Arabic grammar, and he surpassed the people of his age in poetry. He attached himself to the emir Abū al-Ḥasan b. Ḥamdān, known as Sayf al-Dawlah, and devoted himself to him, composing much poetry in his praise. Then he went to Egypt and praised [there] Kāfūr the servant [al-Ikhshīdī, then] he came [after that] to Baghdad. Abū al-Ḥasan Muḥammad b. Yaḥyā al-ʿAlawī said: Al-Mutanabbī, when he was a boy, lived in a neighborhood in al-Kūfah, and his father was known as ʿAbdān al-Saqqāʾ (the water-carrier), drawing water for us and for the people of the quarter. He grew up loving knowledge and literature, and he associated with the Bedouins. He came to us after some years as a pure Bedouin, and he had learned writing and reading, and he spent much time in the company of the booksellers. A bookseller who used to sit with him told me: I have not seen anyone with a better memory than this youth, the son of ʿAbdān. I said to him: How so? He said: One day he was with me, and a man brought a book of the books of al-Aṣmaʿī, about thirty leaves, to sell it. He began to look at it for a long time, and the man said to him: O you, I want to sell it, and you have prevented me from doing so. If you want to memorize it, that will, God willing, be after a month. He said to him: If I have memorized it in this period, what will you give me? He said: I will give you the book as a gift. He said: So I took the notebook from his hand, and he began to recite it to me to its end, then he took it and put it in his sleeve. Its owner stood up, clung to him, and demanded the price. He said: There is no way to that; you have given it to me as a gift. So we prevented him from taking it, and we said to him: You stipulated this for the boy yourself, so he left it to him. Al-Muḥsin said: I asked al-Mutanabbī about his lineage, and he would not acknowledge it to me. He said: I am a man who traverses the tribes and crosses the deserts alone. If I were to claim descent, I would not be safe from one of the Arabs taking me to task for some matter between us and the tribe to which I claim descent. As long as I am not affiliated with anyone, I greet all of them. Al-Muḥsin said: After al-Mutanabbī’s death, years later, I met with the judge Abū al-Ḥasan b. Umm Shaybān al-Hāshimī, and mention was made of al-Mutanabbī. He said: I knew his father in al-Kūfah, an old man named: ʿAbdān, who drew water on a camel of his, and he was a Juʿfī of sound lineage. He said: When al-Mutanabbī went out to Kalb and stayed among them, he claimed to be an ʿAlawī Ḥasanī, then after that he claimed prophethood, then he returned to claiming that he was an ʿAlawī, until testimony was given against him in al-Shām of falsehood in both claims, and he was imprisoned for a long time and came close to execution. Then he was asked to repent, and testimony was given against him of repentance, and he was released. Al-Muḥsin said: Abū ʿAlī b. Abī Ḥāmid narrated to me, saying: I heard many people in Aleppo recounting, while Abū al-Ṭayyib al-Mutanabbī was there at that time, that he claimed prophethood in the desert of al-Samāwah and its environs, until Luʾluʾ, the emir of Ḥimṣ, went out against him, fought him, captured him, and dispersed those who had gathered to him from Kalb, Kilāb, and other Arab tribes. He imprisoned him for a long time, and he fell ill and nearly perished. So he was asked about his case, and he made him repent and wrote a document against him declaring the invalidity of what he had claimed and his return to Islam. He said: He had recited to the Bedouins speech that he claimed was a Qurʾān revealed to him. Among that is: “By the moving star, and the revolving celestial sphere, and the night and the day, truly the disbeliever is in peril. Follow your way and trace the path of those who were before you among the messengers, for God will, through you, suppress the deviation of those who have deviated in His religion and strayed from His path.” He said: Whenever al-Mutanabbī was provoked in the assembly of Sayf al-Dawlah and it was mentioned that he had this Qurʾān and the like of what is related from him, he would deny it and repudiate it. He said: Ibn Khālawayh the grammarian said one day in the assembly of Sayf al-Dawlah: Were it not that the other is ignorant, he would not have accepted to be called al-Mutanabbī, because “mutanabbī” means: liar. Whoever accepts to be called by falsehood is a liar, and thus he is ignorant. He said to him: I do not accept to be called by it; rather, those who call me by it are those who wish to belittle me, and I am unable to prevent it. Al-Muḥsin said: As for me, I asked him in al-Ahwāz in the year 354 AH about the meaning of al-Mutanabbī, and he answered me with an evasive answer, saying: This is something that occurred in youth, necessitated by the circumstances—so I felt ashamed to press him further, and I held back. ʿAlī b. Muḥammad b. Aḥmad b. Isḥāq b. al-Buhlūl, Abū al-Ḥasan al-Tanūkhī, the judge. He was born in Shawwāl of the year 301 AH. He was a memorizer of the Qurʾān. He recited to Abū Bakr b. Miqsam according to the reading of Ḥamzah, and he recited part of the Qurʾān to Ibn Mujāhid. He studied jurisprudence according to the school of Abū Ḥanīfah, and he studied grammar, lexicography, historical reports, and poetry. He composed poetry. He assumed the judgeship of al-Anbār and Hīt on behalf of his father. Then, in the year 327 AH, he was appointed by al-Rāḍī billāh as judge on the road to Khurāsān. Then he was dismissed and remained so until Abū al-Sāʾib ʿUtbah b. ʿAbd Allāh appointed him in the year 341 AH, when he was then serving as chief judge (qāḍī al-quḍāt) of al-Anbār and Hīt, and he added [for him] to them after a time al-Kūfah. Then Abū al-ʿAbbās b. Abī al-Shawārib confirmed him in that when he served as chief judge for a period, then dismissed him. Then when ʿUmar b. Aktham served as chief judge, he appointed him to ʿAskar Mukram and Īdhaj for a period. He transmitted ḥadīth, and al-Muḥsin b. ʿAlī al-Tanūkhī narrated from him. He died in Rabīʿ al-Awwal of this year. 2645 - Muḥammad b. al-Ḥasan b. Yaʿqūb b. al-Ḥasan b. al-Ḥusayn b. Miqsam, Abū Bakr al-ʿAṭṭār, the Qurʾān reader. He was born in the year 265 AH. He heard from Abū Muslim al-Kajjī, Thaʿlab, Idrīs b. ʿAbd al-Karīm [al-Ḥaddād], and others. Ibn Rizqawayh, Ibn Shādhān, and others narrated from him. He was reliable, one of the most knowledgeable people in the variant readings and the best memorizer of the grammar of the Kūfans. He has a book on the meanings of the Qurʾān called “Kitāb al-Anwār” (The Book of Lights), and I have not seen its like. He has several works. He had no fault except that he recited with readings that contradict consensus, and he derived for them linguistic and semantic justifications, such as what is mentioned in [the book] “al-Iḥtijāj” by al-Qarāfī [regarding] His saying, exalted: “So when they despaired of him, they withdrew in private consultation” (Q 12:80); he said: If it were read “khalasū nujuban” with a bāʾ, it would be permissible. This, besides contradicting consensus, is far from the meaning, since there is no occasion for nobility at their despairing of their brother; rather, they gathered to consult privately. He has many of this kind of misreading of a word and deriving a far-fetched sense for it, although it was not recited by many. The scholars denounced this against him, and the matter was raised to the sultan. He summoned him and made him repent in the presence of the jurists and readers, and he submitted to repentance. A record of his repentance was written, and a group of those present bore witness against him. It is said that he did not desist from those readings, and he taught them until he died. Abū Ṭāhir ʿAbd al-Wāḥid b. ʿUmar b. Abī Hāshim said: In this age of ours, a person arose claiming that any reading for which he can find a valid Arabic grammatical explanation for the letters of the Qurʾān that matches the script of the muṣḥaf is permissible in prayer. By this claim, he introduced an innovation by which he strayed from the right path and plunged himself into a grave error, making his offense against Islam and its people immense. He attempted to attach to the Book of God falsehood that cannot approach it from before it or behind it, for he opened for the heretics in God’s religion, through his evil opinion, a way to deceive the people of truth by choosing readings based on research and derivation through opinions rather than adhering to the transmitted reports. Our shaykh Abū Bakr had rescued him from his misleading innovation by making him repent of it, and he had judges, witnesses, and those acceptable to judges testify against him that he had abandoned the error into which he had thrown himself, after he was asked to produce proof of the validity of what he had adopted, and he produced nothing of value, and his argument was neither strong nor weak. Abū Bakr then requested from the sultan that his punishment be waived upon his repentance. Then, in our time, he reverted to what he had innovated and beguiled some of the young Muslims who are in heedlessness and stupidity, thinking that this would become a religion for the people and that they would make him an imam in what he had invented. From Abū Bakr Aḥmad b. Muḥammad [al-Mustamlī], who said: I heard [Abū] Aḥmad al-Faraḍī say more than once: I saw in a dream as if I were in the congregational mosque praying with the people, and as if Ibn Miqsam had turned his back to the qiblah and was praying facing away from it. I interpreted that as his opposition to the imams in the readings he chose. Abū Bakr b. Miqsam died on Thursday, eight days remaining of Rabīʿ al-Ākhir of this year. 2646 - Muḥammad b. ʿAbd Allāh b. Ibrāhīm b. ʿAbduwayh b. Mūsā, Abū Bakr, known as al-Shāfiʿī. He was born in Jabal in the year 260 AH and lived in Baghdad. He heard from Muḥammad b. al-Jahm, Abū Qilābah al-Raqqāshī, al-Bāghandī, and many others. He was reliable and trustworthy, with extensive ḥadīth and excellent classification. He transmitted ḥadīth early, and it was written from him in the time of Ibn Ṣāʿid. Al-Dāraquṭnī, Ibn Shāhīn, and other imams narrated from him. The last to narrate from him was Abū Ṭālib b. Ghaylān; Ibn al-Ḥuṣayn narrated to us from Ibn Ghaylān from him. From Aḥmad b. ʿAlī b. Thābit, who said: When the Daylamites in Baghdad prevented people from mentioning the virtues of the Companions, and cursing of the righteous predecessors was written on the mosques, al-Shāfiʿī at that time deliberately dictated the virtues in the congregational mosque of the city and in his mosque at Bāb al-Shām, out of religious duty and seeking nearness to God. Al-Azharī narrated to me that he heard Ibn Rizqawayh, when he narrated, say: The supplication of Abū Bakr al-Shāfiʿī overtook me, for he prayed to God for me that I remain alive until I narrate, and it was answered in my case. Abū Bakr al-Shāfiʿī died in Dhū al-Ḥijjah of this year. 2647 - Makkī b. Aḥmad b. Saʿdawayh, Abū Bakr al-Bardhaʿī. One of the travelers in pursuit of ḥadīth. He heard from Ibn Manīʿ, Ibn Ṣāʿid, and others. He died in this year. [The Deaths] In this year died Muḥammad b. Ḥibbān (b. Aḥmad b. Ḥibbān), Abū Ḥātim al-Bustī, author of the well-known works; and Abū Bakr Muḥammad b. al-Ḥasan b. Yaʿqūb b. Miqsam, the exegete, grammarian, and Qurʾān reader, who was learned in the grammar of the Kūfans and has a large, excellent commentary; and Muḥammad b. ʿAbd Allāh b. Ibrāhīm b. ʿAbduwayh, Abū Bakr al-Shāfiʿī, in Dhū al-Ḥijjah, who was learned in ḥadīth with high chains of transmission. (Ḥibbān: with a kasrah on the ḥāʾ and the single-pointed bāʾ).
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