Tarikh (al-Tabari) 4337
Then the year 363 AH began
فَمِنَ الْحَوَادِثِ فِيهَا: [ تَقْلِيدُ أَبِي الْحَسَنِ مُحَمَّدِ بْنِ صَالِحٍ ابْنِ أُمِّ شَيْبَانَ قَضَاءَ الْقُضَاةِ ] أَنَّهُ تَقَلَّدَ أَبُو الْحَسَنِ مُحَمَّدُ بْنُ صَالِحٍ ابْنُ أُمِّ شَيْبَانَ الْهَاشِمِيَّ قَضَاءَ الْقُضَاةِ، صَارِفًا لِأَبِي مُحَمَّدِ بْنِ مَعْرُوفٍ، وَكَانَ أَبُو مُحَمَّدٍ قَدْ طُولِبَ بِبَيْعِ دَارِ أَبِي مَنْصُورٍ الشَّرَابِيِّ عَلَى أَبِي بَكْرٍ الْأَصْبَهَانِيِّ الْحَاجِبِ، فَامْتَنَعَ فَقِيلَ لَهُ: إِنَّ الْوَكِيلَ الَّذِي نَصَّبَهُ الْمُطِيعُ يَبِيعُ ذَلِكَ، وَلَيْسَ يُرَادُ مِنْكَ إِلَّا سَمَاعُ الشُّهُودِ وَالْإِسْجَالُ بِهَا، فَامْتَنَعَ وَأَغْلَقَ بَابَهُ، وَسَأَلَ الْإِعْفَاءَ عَنِ الْقَضَاءِ فَخُوطِبَ أَبُو الْحَسَنِ بْنُ أُمِّ شَيْبَانَ فَامْتَنَعَ، فَأُلْزِمَ فَأَجَابَ، وَشَرَطَ لِنَفْسِهِ شُرُوطًا مِنْهَا: أَنَّهُ لَا يَرْتَزِقُ عَنِ الْحُكْمِ، وَلَا يَخْلَعُ عَلَيْهِ، وَلَا يَأْمُرُ مَا لَا يُوجِبُهُ حُكْمٌ، وَلَا يُشَفَّعُ إِلَيْهِ فِي إِنْفَاقِ حَقٍّ وَفِعْلِ مَا لَا يَقْتَضِيهِ شَرْعٌ، وَقَرَّرَ لِكَاتِبِهِ فِي كُلِّ شَهْرٍ ثَلَاثَمِائَةِ دِرْهَمٍ، وَلِحَاجِبِهِ مِائَةٌ وَخَمْسُونَ دِرْهَمًا، وَلِلْفَارِضِ عَلَى بَابِهِ مِائَةُ دِرْهَمٍ، وَلِخَازِنِ دَارِ الْحُكْمِ وَالْأَعْوَانِ سِتُّمِائَةِ دِرْهَمٍ، وَرَكِبَ إِلَى دَارِ الْمُطِيعِ حَتَّى سَلَّمَ إِلَيْهِ عَهْدَهُ، وَرَكِبَ مِنْ غَدٍ إِلَى الْمَسْجِدِ الْجَامِعِ، فَقُرِئَ فِيهِ عَهْدُهُ وَتَوَلَّى إِنْشَاءَهُ أَبُو مَنْصُورٍ أَحْمَدُ بْنُ عَبْدِ اللَّهِ الشِّيرَازِيُّ، وَهُوَ يَوْمَئِذٍ صَاحِبُ دِيوَانِ الرَّسَائِلِ [ وَ ] نُسْخَتُهُ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، هَذَا مَا عَهِدَهُ عَبْدُ اللَّهِ الْفَضْلُ الْإِمَامُ الْمُطِيعُ لِلَّهِ أَمِيرُ الْمُؤْمِنِينَ إِلَى مُحَمَّدِ بْنِ صَالِحٍ الْهَاشِمِيِّ حِينَ دَعَاهُ إِلَى مَا يَتَوَلَّاهُ مِنَ الْقَضَاءِ مِنْ أَهْلِ مَدِينَةِ الْمَنْصُورِ، وَالْمَدِينَةِ الشَّرْقِيَّةِ مِنَ الْجَانِبِ الْغَرْبِيِّ، وَالْجَانِبِ الشَّرْقِيِّ وَمَدِينَةِ السَّلَامِ، وَالْكُوفَةِ، وَشِقَّيِ الْفُرَاتِ، وَوَاسِطٍ، وَكُوخَى، وَطَرِيقَيِ الْفُرَاتِ وَدِجْلَةَ، وَطُرُقِ خُرَاسَانَ، وَقَرْمَيْسِينَ، وَحُلْوَانَ، وَدِيَارِ مُضَرَ وَ [ دِيَارِ ] رَبِيعَةَ، وَدِيَارِ بَكْرٍ، وَالْمَوْصِلِ، وَالْحَرَمَيْنِ، وَالْيَمَنِ، وَدِمَشْقَ، وَحِمْصَ، وَجُنْدِ قِنَّسْرِينَ، وَالْعَوَاصِمِ، وَمِصْرَ، وَالْإِسْكَنْدَرِيَّةِ، وَجُنْدِيِّ فِلَسْطِينَ، وَالْأُرْدُنِّ، وَأَعْمَالِ ذَلِكَ كُلِّهَا. وَمَا يَجْرِي [ مَعَ ] ذَلِكَ مِنَ الْإِشْرَافِ عَلَى مَا يَخْتَارُهُ لِنِقَابَةِ الْعَبَّاسِيِّينَ بِالْكُوفَةِ، وَشِقَّيِ الْفُرَاتِ، وَأَعْمَالِ ذَلِكَ. وَمَا قَلَّدَهُ إِيَّاهُ مِنْ قَضَاءِ الْقُضَاةِ، وَتَصِحُّ أَحْوَالُ الْحُكَّامِ وَاسْتِشْرَافُ مَا يَجْرِي عَلَيْهِ أَمْرُ الْأَحْكَامِ مِنْ سَائِرِ النَّوَاحِي، وَالْأَمْصَارِ، وَالْبِلَادِ، وَالْأَقْطَارِ الَّتِي تَشْتَمِلُ عَلَيْهَا الْمَمْلَكَةُ، وَتَنْتَهِي إِلَيْهَا الدَّعْوَةُ، وَإِقْرَارُ مَنْ يُحْمَدُ هَدْيُهُ، وَطَرِيقَتُهُ، وَاسْتِبْدَالُ مَنْ يُذَمُّ سَمْتُهُ وَسَجِيَّتُهُ، نَظَرًا مِنْهُ لِلْكَافَّةِ، وَاحْتِيَاطًا لِلْخَاصَّةِ وَالْعَامَّةِ، وَحُنُوًّا عَلَى الْمِلَّةِ وَالذِّمَّةِ عَنْ عِلْمِ أَنَّهُ الْمُقَدَّمُ فِي بَيْتِهِ، وَشَرَفِهِ، الْمُبْرَزِ فِي عَفَافِهِ وَظِلْفِهِ، الْمُزَكَّى فِي دِينِهِ وَأَمَانَتِهِ، الْمَوْصُوفِ فِي وَرَعِهِ وَنَزَاهَتِهِ، الْمُشَارِ إِلَيْهِ بِالْعِلْمِ وَالْحِجَى، الْمُجْمَعِ عَلَيْهِ فِي الْحُكْمِ وَالنُّهَى، الْبَعِيدِ مِنَ الْأَدْنَاسِ، اللَّابِسِ مِنَ النَّقَاءِ أَجْمَلَ لِبَاسٍ، النَّقِيِّ الْجَيْبِ، الْمَحْبُورِ بِصَفَاءِ الْغَيْبِ، الْعَالِمِ بِمَصَالِحِ الدُّنْيَا، الْعَارِفِ بِمَا يُفِيدُ سَلَامَةَ الْعُقْبَى، أَمَرَهُ بِتَقْوَى اللَّهِ، فَإِنَّهَا الْجُنَّةُ الْوَاقِيَةُ. وَأَنْ يَجْعَلَ كِتَابَ اللَّهِ فِي كُلِّ مَا يُعْمِلُ فِيهِ رَوِيَّتَهُ، وَيُرَتِّبُ عَلَيْهِ حُكْمَهُ وَقَضِيَّتَهُ إِمَامَهُ الَّذِي يَفْزَعُ إِلَيْهِ، وَعِمَادَهُ الَّذِي يَعْتَمِدُ عَلَيْهِ، وَأَنْ يَتَّخِذَ سُنَّةَ مُحَمَّدٍ رَسُولِ اللَّهِ ﷺ مَطْلُوبًا يَقْصِدُهُ، وَمِثَالًا يَتَّبِعُهُ، وَأَنْ يُرَاعِيَ الْإِجْمَاعَ، وَأَنْ يَقْتَدِيَ بِالْأَئِمَّةِ الرَّاشِدِينَ، وَأَنْ يُعْمِلَ اجْتِهَادَهُ فِيمَا لَا يُوجَدُ فِيهِ كِتَابٌ وَلَا سُنَّةٌ وَلَا إِجْمَاعٌ. وَأَنْ يَحْضُرَ مَجْلِسَ قَضَائِهِ مَنْ يَسْتَظْهِرُ بِعِلْمِهِ وَرَأْيِهِ، وَأَنْ يُسَوِّيَ بَيْنَ الْخَصْمَيْنِ إِذَا تَقَدَّمَا إِلَيْهِ فِي لَحْظِهِ وَلَفْظِهِ، وَيُوَفِّيَ كُلًّا مِنْهُمَا نَصِيبَهُ مِنْ إِنْصَافِهِ وَعَدْلِهِ، حَتَّى يَأْمَنَ الضَّعِيفُ مِنْ حَيْفِهِ، وَيَيْأَسَ الْقَوِيُّ مِنْ مَيْلِهِ، وَأَمَرَهُ أَنْ يُشْرِفَ عَلَى أَعْوَانِهِ وَأَصْحَابِهِ وَمَنْ يَعْتَمِدُ عَلَيْهِ مِنْ أُمَنَائِهِ وَأَسْبَابِهِ إِشْرَافًا يَمْنَعُ مِنَ التَّخَطِّي إِلَى السِّيرَةِ الْمَحْظُورَةِ، وَيَدْفَعُ عَنِ الْإِشْفَافِ إِلَى الْمَكَاسِبِ الْمَحْظُورَةِ، فَذَكَرَ مِنْ هَذَا الْجِنْسِ كَلَامًا طَوِيلًا.
Translation
✧ Among the events in it: [Appointing Abū al-Ḥasan Muḥammad b. Ṣāliḥ Ibn Umm Shaybān as Chief Judge] Abū al-Ḥasan Muḥammad b. Ṣāliḥ Ibn Umm Shaybān al-Hāshimī was appointed Chief Judge, replacing Abū Muḥammad b. Maʿrūf. Abū Muḥammad had been asked to sell the house of Abū Manṣūr al-Sharābī to Abū Bakr al-Aṣbahānī the chamberlain, but he refused. It was said to him: "The agent whom al-Muṭīʿ appointed will sell that; nothing is required of you except to hear the witnesses and record it." He refused, shut his door, and asked to be excused from the judiciary. Abū al-Ḥasan Ibn Umm Shaybān was approached, but he refused; then he was compelled and accepted, stipulating for himself conditions including: that he would not take any salary for judging, nor would he be granted robes of honor, nor would he order anything that a ruling does not require, nor would intercession be made to him in carrying out a right or doing something the law does not call for. He fixed for his scribe three hundred dirhams each month, for his doorkeeper one hundred and fifty dirhams, for the official at his gate one hundred dirhams, and for the treasurer of the court and the assistants six hundred dirhams. He rode to the palace of al-Muṭīʿ until he received his deed of appointment, and the next day he rode to the congregational mosque, where his deed was read. Abū Manṣūr Aḥmad b. ʿAbd Allāh al-Shīrāzī, who was then head of the chancery, composed it. Its text is: In the name of God, the Merciful, the Compassionate. This is what ʿAbd Allāh al-Faḍl, the Imam al-Muṭīʿ li-llāh, Commander of the Faithful, entrusted to Muḥammad b. Ṣāliḥ al-Hāshimī when he summoned him to undertake the judiciary over the people of the City of al-Manṣūr, the Eastern City on the West Bank, the East Bank, the City of Peace, Kufa, the two banks of the Euphrates, Wāsiṭ, Kūkhā, the two roads of the Euphrates and the Tigris, the roads of Khurasan, Qarmīsīn, Ḥulwān, the abodes of Muḍar and [the abodes of] Rabīʿa, the abodes of Bakr, Mosul, the two Sanctuaries, Yemen, Damascus, Homs, the district of Qinnasrīn, the frontier fortresses, Egypt, Alexandria, the districts of Palestine, Jordan, and all their dependencies. Along with that, overseeing what he chooses for the headship of the Abbasids in Kufa, the two banks of the Euphrates, and their dependencies. And what he entrusted to him as Chief Judge, with authority over the affairs of judges and oversight of what pertains to rulings in all regions, cities, lands, and territories that the kingdom encompasses and the call reaches, confirming those whose guidance and way are praiseworthy and replacing those whose conduct and character are blameworthy, out of his concern for all, his care for elite and common, and his compassion for the community and the protected peoples, knowing that he is foremost in his house and his nobility, outstanding in his chastity and temperance, commended in his religion and trustworthiness, described in his piety and integrity, pointed to for knowledge and intellect, agreed upon in judgment and wisdom, far from impurities, wearing the finest garment of purity, clean of collar, adorned with clarity of conscience, knowing the interests of this world, aware of what leads to safety in the hereafter. He commanded him to fear God, for it is the protective shield. And to make the Book of God in everything he works on his deliberation, and to base his ruling and judgment upon it as his guiding authority to which he turns and the pillar upon which he relies, and to take the Sunnah of Muḥammad the Messenger of God ﷺ as the goal he seeks and the model he follows, and to observe consensus, and to follow the rightly guided imams, and to exercise his own judgment in matters where there is no Book, no Sunnah, and no consensus. And to have attend his court those whose knowledge and opinion he seeks for support, and to treat the two litigants equally when they come before him in his glance and his speech, giving each of them his due of fairness and justice, so that the weak feels safe from his oppression and the strong despairs of his partiality. And he commanded him to supervise his assistants, companions, and those he relies upon among his trustees and agents, with a supervision that prevents transgression into prohibited conduct and wards off enrichment through forbidden gains. He then mentioned at length words of this kind.
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